THE 


MASTER'S  CARPET; 


OR 


MASONRY  AND  BAAL- WORSHIP  IDENTICAL. 


REVIEWING  THE  SIMILARITY    BETWEEN    MASONRY, 

ROMANISM    AND    "THE     MYSTERIES,"    AND 

COMPARING         THE         WHOLE 

WITH    THE    BIBLE. 


BY 

EDMOND   RONAYNE, 

i ( 

Past  Master  of  Keystone  Lodge,  No.  639,  Chicago, 
And  Author  of  "The  Handbook  of  Freemasonry^ 


FULLY  ILLUSTRATED. 


'Prove  all  things,  hold  fast  that  which  is  good."—1  Thess.  u.  21. 
'Be  not  unequally  yoked  together  with  unbelievers."— 2  Cor,  vi.  14. 


T.  B.  ARNOLD, 
104-106  FRANKLIN  ST.,  CHICAGO. 

1887. 


H6H7 


Entered  according  to  act  of  Congress  in  the  year  1879, 

BY  EDMOND  RONAYNE, 
In  the  office  of  the  Librarian  of  Congress  at  Washington. 


CONTENTS. 


CHAPTER  I.  PAGE 

Introduction.— Masonic  Laws  opposed  to  parental 
duty. — The  "Good  Man"  argument.— Masonic 
charity. — Pure  selfishness.— Chicago  Fire.— Masonic 
Board  of  Relief — Masonic  Benevolence  rewarded..  9 

CHAPTER  II. 

Masonry  a  religious  institution. — Teaches  piety. — 
Lodge  meetings  strictly  religious. — Opened  and 
closed  with  prayer. — Masonry  of  divine  origin. — 
Teaches  divine  truth. — Lodges  consecrated  to  holy 
purposes. — Not  Christian 39 

CHAPTER  III. 

The  Masonic  religion  examined. — Moi'al  law  of  nat- 
ure.— Purely  antichristian. — True  God  entirely  ig- 
nored.— Grand  Orient  of  France. — Masonic  despot- 
ism.—Obedience  right  or  wrong. — Masonry  and 
Romanism. — Pure  theism. — Masonic  religion  not 
founded  on  the  Bible. — Masonic  traditions. — Ro- 
manism and  Masonry  compared. — Condemned  by 
the  Word  of  God 57 

CHAPTER  IV. 

What  Masonry  claims  to  do.— The  new  birth.— Temple 
building. — Mental  illumination.— Romanism  and 
Masonry  compared. — Both  opposed  to  God's  Word. 
— Freedom  from  sin. — "Justification  by  works." — 
Masonic  precepts. — Masons  in  search  of  divine 
truth. — Never  find  it. — Masonry  above  the  true 
religion. —  Masonry  a  wicked  counterfeit 83 

CHAPTER  V. 

Masonry  and  Romanism. — Private  judgment. — Their 
secrecy  and  despotism  illustrated. — Masonry  and 
the  Bible. — Square  and  Compass. — "Book  of  the 
law." — Masonic  "ovenant. — The  Bible  not  the 
Masonic  rule  of  iaitli.— Only  a  Symbol. — Three 
great  lights. — Three  lesser  Lights. — Masonic  and 
Romish  coincidence. — Both  false  and  unscriptural. 
—The  Worshipful  Master  and  Pope  both  gods.— 
"Masonry  and  Leo  XII 114 

CHAPTER  VI. 

Masonry  and  Romanism. — The  confessional. — Conflict 
of  authority.— Masonic  prayers. — Master  opening 

--84552 


\ 


iV  CONTENTS. 

PAGE 

the  lodge.— The  G.  A.  O.  T.  U—  Master  closing  the 
lodge. — Masonry  idolatrous  worship. — Master  pray- 
ing for  candidate.— Masonic  confession  of  faith. — 
Prayer  at  Hiram's  grave. — Romish  pra}7ers. — Incon- 
sistency of  Protestant  ministers. — Masonry  and 
Romanism  condemned  by  God's  Word 144 

CHAPTER  VII. 

Masonry  mutilates  the  Bible.— Credibility  of  Masonic 
witnesses. — Christ's  name  expunged  from  the 
Scriptures.— Inconsistency  of  Masonic  ministers. — 
Mutilation  of  the  Bible  expressly  forbidden. — 
Masonic  morality  a  carricature. — A  trinity  of 
thieves. — Worship  of  the  Virgin  Mary. — Rome 
mutilates  the  Bible. — Which  is  most  to  be  con- 
demned? A  Catholic  priest  or  a  Masonic  minis- 
ter?   175 

CHAPTER  VIII. 

Masonic  antiquity. — King  Solomon  never  Grand  Mas- 
ter. The  SS.  John  not  Masons. — Xor  all  the  Pres- 
idents.— Arnold  a  Mason. — First  meeting  held  in 
1717.— Sprung  up  in  a  grog-shop.— The  ''Masonic 
fathers." — The  Masonic  religion  and  philosophy 
revived, — Signs,  grips,  passwords  and  lodge  govern- 
ment invented.— Early  seceding  Masons. — Two 
conflicting  Grand  Lodges. — Masonry  conceived  in 
fraud  and  sustained  by  deception. — Mah-ljah-bone, 
by  whom  invented  and  how 197 

CHAPTER  IX. 

Masonry  and  the  Ancient  Mysteries. — Adam  the  first 
man  who -wore  an  apron. — By  whom  invested. — 
Distinction  between  Masonic  lodges  and  Masonic 
philosophy.— Origin  of  Sabaism  or  star-worship. — 
The  sun-god. — Worshipped  in  secret. — Ancient 
mysteries. — Mysteries  of  Egypt  and  Elcusis. — 
Masonry  and  the  Mysteries  identical. — Osiris,  the 
.snn-god  of  Egypt. — Hiram  Abiffand  Osiris  one  and 
the  same. — Freemasonry  the  okl  sun-worship  re- 
vived.— Meaning  of  the  term  ''God  of  nature."— 
Must  believe  Masonic  testimony  regarding  itself. .  219 

CHAPTER  X. 

Preparation  of  candidates. — Masons  ignorant  of  Mason- 
ry.— Guilt  of  Masonic  ministers. — Why  lodges  meet 
in  "upper  chambers." — Purging  the  lodge. — Initia- 
tion in  darkness. — The  cable-tow. — "Neither  naked 
nor  clad."— NeiU-r  barefoot  nor  shod." — Floor  of 
the  lodge  holy  ground 241 


CONTENTS.  V. 

CHAPTER  XI.                             PAGE. 
Initiator}'  ceremonies. — Pitiable  condition  of  Masonic 
ministers.— Rite  of  Induction. — Rite  of  circumam- 
1  dilation. —Rite      of     Secrecy.— Masonic    idols. — 
Masonic  penalties. — An  idolatrous  system 261 

CHAPTER  XII. 

Rite  of  Illumination. — Virtues  of  a  hoodwink. — Rite  of 
Intrusting.— Rite  of  Investiture. — Masonry  un- 
doubtedly the  worship  of  Baal 281 

CHAPTER  XIII. 

The  Master's  Carpet. — Why  so  called.—  Masonic 
em  hieing.— Form  of  the  lodge. — Its  supports.— 
Covering. — Furniture. — Ornaments. — Lights.— Jew- 
els.—Situation 278 

CHAPTER  XIV. 

The  point  within  a  Circle.— Lodge  dedications.— Refers 
to  the  sun.—  Borrowed  from  the  Mysteries. — Re- 
presents the  Phallus  or  Baal-peor  of  pagan  worship. 
—  Condemned  by  Paul.— Supported  by  Masonic 
Ministers. — The  symbol  of  Masonic  licentiousness.  31G 

CHAPTER  XV. 

The  Masonic  Legend. — The  Masonic  revival. — How  ef- 
fected and  why. — Osiris  and  Hiram  one  and  the 
same  characters. — Legend  of  Hiram  A  biff'. — Legend 
of  Osiris.— Both  identical 331 

CHAPTER  XVI. 

The  Masonic  tragedy.— Murder  of  Hiram  historically 
false.— A  substitute  lor  Osiris.— Candidate  kneel- 
ing to  pray. — Personates  the  sun-god  in  his  conflict 
with  night. — Is  slain  by  Jubelum. — Body  concealed. 
— liuiiedat  foot  of  a' tamarind  tree. — Search  lor 
the  ruffians. — Accidental  discovery. —  Search  for  the 
body.— Loss  of  Master's  word.— Substitution  of 
Man-nab- bone. — Procession. — Prayer  at  the  grave. 
— Raising  of  the  body. — Five  points  of  Fellowship. 
—Coincident  scenes. — Egyptian  figure. — "Lion's 
paw." — Masonic  worship  idolatry 351 

CHAPTER  XVII. 

Tammuz  Identical  with  Hiram.— His  secret  worship  re- 
vealed to  Ezekiel. — The  acacia  or  evergreen. — The 
beautiful  virgin. — The  all-seeing  eye. — Forty- 
seventh  problem  of  Euclid. — Corn,  wine,  and  oil. — 
Romanism  and  Masonry  compared. — The  beast 
and  his  image.— Case  submitted.— Henry's  resolve.  381 


ILLUSTRATIONS. 


PAGE. 

Masonic  Emblems  9,  39,  57,  197 

Preparation  of  Candidates .84,  252,  201 

Holy  Bible,  Square  and  Compass 124,  175 

Opening  the  Lodge 151 

Closing  the  Lodge 159 

Master  praying  for  Candidate 104 

Candidate  making  confession  of  Masonic  faith 160 

Praying  at  Candidate's  supposed  grave 169 

Emblem  of  Masonic  Sun-worship '. 225 

Emblem  oi  "High  hills  and  low  vales,'1 245 

Rite  of  Induction 265 

Candidate  led  by  Senior  Deacon 269 

Journey  of  Candidate  in  Symbolic  Pilgrimage 270 

Rite  oi  Secrecy  and  goddess  Fides 274 

"Two  human  figures,*'  or  god  of  Secrecy 276 

"Due  form7'  in  F.  C.  and  M.  M.  degrees.' 280 

"Due  guard"  of  a  Mason 283 

Rite  of  Illumination 283 

Rite  of  Intrusting 288 

Rite  oi  Investiture 293 

Form  of  the  Lodge • 300 

Three  Pillars— Wisdom,  Strength  and  Beauty. 302 

Sun-god  in  the  East,  West  and  South " 305 

Covering  of  the  Lodge,  or  "Clouded  Canopy" 309 

Furniture  and  Lights 311 

Ornaments  and  "Blazing  Star" 313 

The  Phallus  or  "Point  wit  bin  a  Circle" 318 

Candidate  praying  forhimself 356 

Conflict  in  the  South,  West  and  at  nightfall 358 

Hero  or  Sun-god  slain,  concealed  and  buried 364 

Search  and  interrogating  way-faring  man 308 

Search  for  the  Master's  word' 370 

Solemn  procession 373 

Prayer  at  Hiram's  grave 374 

Master  raising  Candidate  by  "Lion's  Paw," 375 

Five  Points  of  Fellowship 375 

Osiris  and  Beautiful  Virgin 377,  387 

All-seeing  Eye  and  Priest  at  Mass 388,  394 


In  all  the  most  popular  Manuals  of  Freema- 
sonry and  in  its  standard  works  of  the  highest  author- 
ity and  merit,  there  are  four  well  authenticated 
claims  set  up  on  behalf  of  that  institution,  as  follows: 

i  st. — That  it  is  a  religious  philosophy,  or  a  sys- 
tem of  religious  science. 

2nd. — That  it  was  REVIVED  in  its  "present  out- 
ward form"  in  1717. 

3rd. — That  all  its  ceremonies,  symbols,  and  the 
celebrated  legend  of  Hiram  in  the  Master  Mason's 
degree,  were  directly  borrowed  from  the  "Ancient 
Mysteries,"  or  the  secret  worship  of  Baal,  Osiris  or 
Tammuz,  and 

4th. — That  a  strict  obedience  to  its  precepts  and 
obligations  is  all  that  is' necessary  to  free  man  from 
sin,  and  to  secure  for  him  a  happy  immortality. 

The  design  of  this  work,  then,  is  to  discuss  these 
claims  in  a  clear,  simple  and  intelligible  manner,  and 
to  demonstrate  beyond  the  possibility  of  dispute  or 
doubt,  on  the  part  of  any  Freemason,  that  the  Masonic 
system,  as  it  exists  to-day,  is  precisely  the  same  religi- 
ous philosophy,  and  the  same  form  of  secret  worship, 
that  used  to  be  taught  and  practiced  in  honor  of  the 
"god  of  nature"  in  the  old  temples  of  paganism.  All 
the  proofs  adduced  to  establish  these  facts  are  de- 
signedly drawn  from  the  testimony  of  Masonry  itself, 
and  are  so  arranged  as  to  be  recognized  at  a  glance, 
and  must  be  found  of  great  value  for  immediate  re- 
ference in  all  possible  discussions  on  this  important 
subject.  The  work  is  also  profusely  illustrated — the 
interior  of  the  lodge,  the  position  of  its  various  officers, 
the  ceremonies  through  which  the  candidate  is  made  to 
pass,  and  the  emblems  and  symbols  of  its  different 
degrees,  being  accurately  represented  by  wood-en- 
gravings, specially  prepared  for  this  exposition,  and 
passed  upon  by  some  of  the  former  members  ot  the 
Order,  while  the  legend  of  Osiris  in  the  Egyptian 
Mysteries,  and  the  celebrated  legend  of  Hiram  in  the 
Masonic  Mysteries,  are  compared  with  such  minute- 


ness  of  detail  that  none  can  fail  to  note  their  absolute 
identity. 

This  constitutes  the  r(al  secrets  of  a  Master 
Mason,  and  was  never  before  alluded  to  by  any 
seceder  nor  in  any  exposition  of  its  pretended  mys- 
teries. 

The  unmistakable  coincidence  between  Masonry 
and  Romanism  is  also  set  forth,  and  it  is  demonstra- 
ted with  positive  certainty  that  both  systems  have 
sprung  from  the  same  pagan  source — the  one  being 
the  old  pagan  BEAST  of  Revelation  and  the  other  the 
Image  of  the  Beast.  Although  I  have  been  a  member 
of  the  fraternity  for  a  number  of  years,  though  I 
have  been  exalted  to  the  highest  office  among  my 
brethren  in  the  lodge,  and  have  received  the  unani- 
mous plaudits  of  the  Grand  Lodge  of  Illinois,  in  1872, 
yet  accepting  God's  Word  as  the  rule  of  my  faith  and 
practice,  I  insist  upon  it  that  I  have  just  as  much 
right  to  secede  from  the  institution  of  Freemasonry, 
and  to  cast  off  all  allegiance  to  its  extra-judicial  and 
iron-clad  oaths,  its  inhuman  death  penalties,  and  its 
anti-Christian  and  idolatrous  worship  as  I  had  to  secede 
from  the  idolatrous  worship  of  Rome  just 
thirty  years  ago.  Acting  upon  this  principle  then,  I 
claim  that  a  father,  although  a  Freemason,  is  in  duty 
bound  to  warn  his  son  against  affiliation  with  the  Ma- 
sonic institution,  and  in  doing  so,  to  give  him  a  full 
exposition  of  its  principles  and  philosophy.  And 
hence  the  conversation  between  Mr.  Barton  and 
Henry. 

That  in  this  manner  I  may  be  the  humble  means  of 
liberating  some  of  my  former  brothers  from  the  des- 
potism of  the  lodge,  as  well  as  saving  others  from  its 
wicked  entanglements,  that  through  the  instrumen- 
tality of  this  book  the  pure,  spiritual,  heartfelt  wor- 
ship of  God  through  Christ  may  be  better  appreciated, 
and  the  Redeemer's  name  be  glorified  and  exalted,  is 
the  sincere  and  earnest  prayer  of  the  author. 

EDMOND    RONAYNE, 
Past  Master  Keystone.,  No.  639,  Chicago. 

Chicago,  March,  1879. 


THE    MASTER'S    CARPET 

EXPLAINED  AND  EXPOSED. 


CHAPTER  I. 

INTRODUCTION. — Masonic  Laws  opposed  to  parental 
duty. — The  "Good  Man"  argument. — Mason- 
ic Charity. — Pure  Selfishness. — Chicago  Fire.— 
Masonic  Board  of  "  .aief. — Masonic  Benevol- 
ence rewarded. 

"And  so,  Henry,  you  tell  me  that 
some  of  your  Masonic  friends  have 
been  trying  to  persuade  you  to 
,become  a  Mason?  Well,  I  can 
hardly  say  that  this  astonishes  me, 
as  I  am  well  aware  that  considerable  recruiting  is 
almost  everywhere  practised,  though  indirectly,  to 
induce  men  to  join  that  order.  But  it  is  rather 
singular,  however,  that,  knowing  my  sentiments  in 
regard  to  the  Masonic  institution,  as  many  of  our 
Masonic  friends  do,  any  effort  should  be  made  on 
their  part  toward  inveigling  you  into  an  organiz- 
ation which  they  have  every  reason  to  believe  is 

184552 


to  THE  MASTER'S  CARPET. 

highly  distasteful  to  me,  and  to  which  they  ought 
to  know  very  well  I  should  never  give  mv  con- 
sent to  your  connecting  yourself.  But  what  is  your 
own  opinion  on  this  subject?  Have  you  had  any 
very  serious  notions  about  joining  the  lodge?  Or 
have  you  given  the  matter  any  more  than  a  mere 
passing  thought  ?" 

"Well,  the  truth  is,  that  I  have  been  thinking 
somewhat  on  the  subject  of  Masonry,  and  I  con- 
fess that  I  have  been  very  strongly  tempted  to  send 
in  my  petition.  Before  doing  so,  however,  it  was 
my  full  intention  to  submit  the  whole  case  to  your 
judgment  and  ask  your  advice,  and  it  is  partly 
with  this  object  in  view  that  I  have  broached  the 
subject  this  morning.  But  you  rather  astonish  me 
when  you  say  that  you  should  never  consent  to 
my  joining  the  lodge.  I  understand  that,  as  a 
general  thing,  Freemasons  do  not  solicit  men  to  be- 
come members,  and  hence  I  was  fully  prepared  to 
believe  that  you  would  not  depart  from  the  usual 
practice;  but  when  you  tell  me  that  so  far  from  re- 
questing me  to  join  the  Masonic  institution,  you 
would  actually  withhold  your  consent  to  my  doing 
so,  then,  indeed,  you  not  only  surprise  me  very 
much,  but  I  confess  that  you  greatly  excite  my 
curiosity  as  well." 

"At  first    sight   this    may    astonish  you,    it   is 
true,  but  upon  calm  reflection  I  think  you   will  ap- 


INTRODUCTION.  n 

prove  of  my  action  in  the  premises.  If  Free- 
masonry were  a  good  honorable  institution,  of 
course  you  know  very  well,  I  would  be  only  too 
glad  that  you  should  become  a  member  of  it,  and 
not  only  that,  but  I  would  of  course  be  the  first 
man  to  take  in  your  application  myself;  but  know- 
ing, as  I  do,  that  the  Masonic  institution  is  nothing 
but  a  hollow  sham,  a  consummate  swindle,  a  gigan- 
tic falsehood,  the  most  corrupt  and  the  most  cor- 
rupting system  on  the  face  of  the  globe,  I  cannot 
and  will  not  consent  that  my  son  should  have  any 
connection  whatever  with  it. 

"Freemasonry  is  far  too  serious  a  matter  for  any 
man  to  assume  its  villainous  obligations  without  due 
reflection ;  for,  once  you  have  crossed  the  threshold 
of  the  lodge  room,  divested  of  your  own  clothing, 
and  wearing  the  habiliments  of  the  order,  and 
when  once  you  become,  as  it  were,  bound  by  the 
cable  tow  of  Satan  to  the  altar  of  Baal,  'there  is 
no  place  for  after  repentance,'  though,  like  Esau  of 
old,  you  may  'seek  it  carefully  with  tears.'  Liv- 
ing or  dead,  Freemasonry  will  never  give  you  up. 
The  law  of  Romanism  is,  'once  a  priest,  always 
a  priest,'  and  so  it  is  in  Masonry ;  'once  a  Mason, 
always  a  Mason.'  If  I  were  back  again  where  I 
was  before  joining  the  Masonic  institution,  I  would 
much  irather  have  my  right  arm  cut  off  than  to 
have  taken  such  a  terrible  leap  in  the  dark.  No, 


ij  THE  MASTER'S  CARPET. 

my  son,  I  shall  certainly  never  consent  to  your  be- 
coming a  Freemason,  and  I  strongly  advise  you  to 
banish  the  subject  entirely  from  your  mind  and  to 
have  nothing  whatever  to  do  with  it." 

"Why,  father,  I  never  before  heard  you  say 
so  much  as  that  about  Masonry.  I  always  had  a 
sort  of  a  vague  impression  that  it  was  a  tolerably 
good  institution,  and  in  fact  that  its  members  to  a 
certain  extent  were  a  sort  of  privileged  characters; 
but  will  you  not  please  explain  your  reasons  for 
thus  advising  me  to  avoid  Freemasonry?  Of  course, 
if  you  insist  upon  it,  I  shall  think  no  more  about 
it,  but  when  you  tell  me  it  is  bad  and  wicked,  thus 
demolishing,  as  it  were,  al  Imy  preconceived  good 
opinions  of  the  institution,  you  surely  cannot  refuse 
to  explain  your  meaning  and  to  show  me  in  what 
its  wickedness  consists,  so  that  I  may  judge  for 
myself,  and,  if  I  am  convinced  at  all,  that  I  may  be 
convinced  upon  reasonable  grounds,  and  upon  the 
evidence  of  testimony  which  cannot  be  either  de- 
nied or  controverted  ?" 

"My  dear  son,  you  don't  know  what  you  are 
asking.  Why,  to  comply  even  in  the  very  smallest 
degree  with  your  reasonable  request,  is  considered 
an  unpardonable  crime  in  Freemasonry.  Every 
Mason  is  sworn  in  every  degree  that  'he  will  al- 
ways hail,  ever  conceal  and  never  reveal^  and  'Sil- 
ence and  Secrecy'  are  two  of  the  'most  precious 


INTRODUCTION.  13 

jewels'  of  the  order,  and,  consequently,  if  I  give 
you  the  explanation  you  desire,  and  which  you  un- 
doubtedly ought  to  have,  I  shall  be  violating  my 
obligation  and  committing  the  one  unpardonable 
crime,  as  I  have  just  said,  which  a  Mason  can 
commit." 

"But  surely,  Freemasonry  does  not  bind  a  man 
against  performing  a  secret  duty  toward  his 
child?  It  does  not — it  cannot  forbid  a  father  to 
teach,  to  advise  or  to  admonish  his  son,  even  on 
the  subject  of  Freemasonry  itself?" 

"Yes  it  does.  Freemasonry  forbids  every- 
thing and  denies  everything  that  comes  in  contact 
with  its  despotic  sway.  A  father  cannot  explain 
anything  concerning  Freemasonry  to  his  son  any 
more  than  he  can  to  the  greatest  stranger  in  the 
land;  and  so  when  I  warn  you  against  the  terrible 
snare  of  the  Masonic  system,  and  when  I  admonish 
you  to  'have  no  fellowship  with  the  unfruitful 
works  of  darkness,'  as  they  are  exemplified  in  the 
lodge  room,  and  at  the  same  time  explain  to  you 
my  reasons, — derived  from  long  experience  and 
study — for  so  doing,  then  I  am  cutting  right  into 
the  very  foundation  of  the  institution,  and  aiming  a 
deadly  blow  at  its  most  vital  part,  and  hence  Free- 
masonry forbids  what  it  would  term  such  a  4$ac- 
riligious  act."' 

"Why,  my  dear  father,  this  is  a  very  singular 


state  of  things!  You  caution — you  warn  me  to 
avoid  Freemasonry  as  I  would  the  bite  of  the  most 
venemous  serpent,  and  when  I  ask  you  for  an  ex- 
planation, you  answer  me  that  the  laws  of  Mason- 
ry and  its  obligatoins  and  penalties  forbid  you  to 
explain!  Is  this  reasonable?  Is  this  honorable? 
Or  even  is  it  honest  for  any  institution,  no  matter 
by  what  name  it  may  be  called,  to  thus  lay  the  ax 
at  once  even  to  the  root  of  free  inquiry,  and  to 
interpose  its  man-made  edicts  in  the  way  of  par- 
ental duty?  Why,  this  caps  the  climax  of  any 
absurdity  and  wickedness  that  I  have  ever  heard  of." 
"Masonry  is  nothing  but  absurdity  and  wicked- 
ness throughout,  as  you  shall  clearly  understand  by 
and  by.  Its  obligations  would  fain  bind  my  whole 
being,  my  heart,  my  affections,  my  conscience,  my 
religious  convictions,  my  faith,  my  parental  duty, 
and  it  would,  if  it  could,  prevent  me  from  offering 
you  any  explanation  whatever  why  I  advise  you 
not  to  join  the  Masonic  fraternity.  But .  my  duty 
to  God,  my  duty  to  my  family  and  my  duty  to 
myself  have  a  higher  claim  to  my  allegiance  and 
consequently  a  prior  right  to  demand  and  receive 
all  my  obedience;  and  hence,  holding  Freemasonry 
to  its  own  part  of  the  contract  entered  into  be- 
tween us  when  I  was  made  a  Mason — that  there 
was  nothing  in  the  obligations,  and  consequently 
nothing  in  Masonry,  that  could  conflict  with  any 


INTRODUCTION.  1  ^ 

of  those  exalted  duties  which  I  may  owe  to  GOD, 
my  country,  my  neighbor,  MY  FAMILY  or  MYSELF, 
— it  shall  be  both  my  pride  and  my  pleasure,  as  I 
consider  it  my  bounden  duty,  to  satisfy  you  in 
every  respect  that  my  advice  regarding  Masonry 
has  not  been  prompted  by  any  mere  capricious 
whim,  but  that  it  is  based  upon  the  Word  of  God, 
upon  reason,  upon  common  sense,  upon  history, 
and  upon  the  very  best  books  and  other  standard 
works  of  the  institution  itself.  However,  as  1  per- 
ceive that  I  am  now  likely  to  be  busy  pretty  soon, 
I  shall  defer  my  promised  explanation  of  ihe  en- 
tire Masonic  system  to  some  other  time  in  the  near 
future;  but  before  you  leave  me,  my  dear  Henry, 
may  I  request  that  you'll  take  no  further  steps  to- 
ward being  initiated  until  such  time  as  we  have 
fully  examined  the  system  and  have  learned  in 
reality  what  Freemasonry  is." 

"You  need  have  no  fears,  my  dear  father,  on 
that  score.  I  shall  do  nothing  toward  taking  part 
in  your  monster  procession  on  the  24th,  without 
fully  advising  you  of  my  intent;  and  now,  of  course, 
as  you  have  already  given  me  somewhat  of  an 
insight  into  the  arbitrary  character  of  Masonry,  I  could 
scarcely  bring  myself  to  join  it— even  were  I  ever 
so  much  inclined — without  having  a  fuller  know- 
ledge of  what  I  was  going  to  do.  So  I  shall  try 
and  keep  you  to  your  promise  at  an  early  day; 


16  THE  MASTER'S  CARPET. 

and  now,  as  I  may  possibly  interfere  with  other 
important  business,  I  shall  at  once  say  good-bye, 
and  leave  for  down-town." 

"Good-bye,  my  son,  and  don't  forget  to  look 
out  for  all  Masonic  friends." 

This  conversation  took  place  in  the  city  of 
Chicago  on  a  beautiful  morning  in  the  early  part  of 
June,  1874,  between  Mr.  George  Barton,  a  prom- 
inent Freemason,  belonging  to  Keystone  Lodge, 
No.  639,  and  his  son  Henry.  The  latter,  as  the 
reader  has  already  learned,  had  been  frequently 
importuned,  in  various  indirect  ways,  to  allow  his 
name  to  be  taken  into  one  of  the  Masonic  lodges 
in  that  city.  Before  doing  so,  however,  he  felt  it 
his  duty  to  consult  his  father  in  the  matter  and  to 
seek  his  advice  in  regard  to  such  an  important 
step,  and  Mr.  Barton,  as  we  have  seen,  promptly 
and  cheerfully  accedes  to  his  son's  earnest  desire. 
Now  the  question  arises,  was  Mr.  Barton  wrong  in 
doing  this?  Is  it  wrong  or  wicked  in  a  father  to 
advise  his  son  as  to  whether  oirnot  he  ought  to  join 
the  Masonic  or  any  other  institution  of  which  he  may 
have  knowledge?  And  in  giving  this  advice,  ought 
a  father  to  say  simply  ayes"  or  "no,"  without 
offering  any  further  explanation  on  the  subject?  Is 
it  not  a  parent's  duty  to  warn  and  advise  his  child 
against  any  and  every  wrong  doing,  and  hence, 
why  may  he  not  warn  him  against  becoming  a 


INTRODUCTION.  Ij 

Freemason,  if  he  has  cause  to  know  that  Freemason- 
ry is  had  and  wicked?  And  in  offering  this 
warning,  is  there  any  valid  reason  why  he  should 
hot  fully  explain  his  reasons  for  so  doing?  And, 
lastly,  is  there  anything  in  the  institution  of  Free- 
masonry itself  that  will  operate  against  a  father 
giving  such  counsel  and  advice  and  offering  such 
explanation  to  his  son?  That  such  a  bar  actually 
exists  will  scarcely  be  admitted  by  any  member  of 
the  Masonic  fraternity,  as  the  ritual  of  every  de- 
gree most  emphatically  affirms  that  in  Freemasonry 
"there  is  nothing  which  can  conflict  with  any  of 
those  exalted  duties  which  a  man  may  owe  to  his 
family."  And  what  duty  more  "exalted"  than  that 
which  requires  a  parent  to  bring  up  his  children 
"in  the  nurture  and  admonition  of  the  Lord?" 
Every  man  is  first  of  all  morally  bound  to  do 
right,  and  every  ]aw,  rule,  edict  or  decree,  no 
matter  where  any  such  may  be  found,  that  inter- 
venes between  a  father  arid  the  performance  of  his 
bounden  duty,  is  radically  and  intrinsically  wrong 
and  wicked,  and  ought  at  once  to  be  set  aside. 
Every  one,  therefore,  must  honestly  concede  that 
Mr.  Barton  is  simply  performing  his  duty, 
and  nothing  more,  when  he  explains  the  full 
nature  of  the  Masonic  institution  to  his  son  Henry. 

The   law   of  God  requires  this,  conscience   dic- 
tates it,  and  parental  love,  breaking  through  all  arti- 


1 8  THE  MASTER'S  CARPET. 

ficial  bounds,  impels  him  to  it;  and  if  the  laws  of 
Freemasonry  come  in  direct  conflict  with  the  laws 
of  God,  the  honest  requirements  of  conscience  and 
the  natural  promptings  of  a  father's  love,  then,  in- 
deed, it  must  be  confessed  that  Freemasonry,  with 
all  its  sinful,  selfish  brood  of  other  smaller  secret 
associations,  is  one  of  the  most  vicious,  the  most 
wicked  and  the  greatest  enemy  to  the  well-being 
of  the  family,  that  has  ever  existed  in  any  age  or 
in  any  nation. 

But  we  had  better  hear  what  Mr.  Barton 
himself  has  to  say  on  this  subject,  as  we  find  him 
conversing  with  Henry  a  few  evenings  subsequent 
to  the  day  already  mentioned. 

A//'.  Barton:  Well,  Henry,  is  there  any 
more  news  this  evening  from  our  Masonic  friends? 
Have  they  made  any  further  advances  in  their  ef- 
fort? to  induce  you  to  become  a  Mason  ?  Or  have 
you  yourself  given  the  matter  any  further  thought 
since  our  last  brief  conversation  on  the  subject? 

Henry:  Yes,  Freemasonry  is  now  more  or 
less  the  subject  of  conversation  every  day,  especi- 
ally that  grand  turnout  which  all  seem  so  anxious- 
ly to  look  forward  to,  on  the  occasion  of  laying 
that  corner-stone  of  the  Custom  House.  This 
theme,  just  now,  seems  to  absorb  all  others,  and  if 
the  brethren  are  to  be  believed,  Freemasonry  is  one 
of  the  noblest,  if  not  the  noblest,  (institution  in  the 


INTRODUCTION.  19 

world.  "Its  members,"  they  say,  "assist  each  other  in 
distress.  It  is  purely  benevolent.  It  is  petted  and 
patronized  by  the  government,  encouraged  and  up- 
held by  ministers  of  the  gospel.  It  can  count  with- 
in its  membership  some  of  the  very  best  and 
greatest  men  in  the  community,"  and  they  argue,  and, 
I  must  confess,  not  without  some  show  of  reason, 
that  "if  Freemasonry  were  as  bad  as  its  enemies 
would  make  it  out  to  be,  all  those  great  and  good 
men  would  not  continue  to  be  members  of  it." 

]\Ir.  Barton :  The  laying  of  that  corner-stone 
by  the  Masonic  fraternity,  on  the  24th  inst.,  is,  in 
my  opinion,  one  among  the  many  of  those  things 
that  ought  to  condemn  this  institution  in  the  estima- 
tion of  every  honest  mind.  What  right  has  Free- 
masonry to  arrogate  to  itself  privileges  and  pre- 
rogatives which  cannot  be  fully  enjoyed  by  all  the 
rest  of  the  community?  Why  should  the  Free- 
masons more  than  any  other  class  of  men  be  called 
upon  to  lay  the  corner-stone  of  a  building  for  the 
erection  and  subsequent  maintenance  of  which  the 
public  at  large  pay  heavy  taxes?  But  if  Masonry 
does  this,  then  Masonry  must  submit  to  be  publicly 
examined  and  discussed.  So  long  as  Masonry  steps 
in  and  claims  the  exclusive  right  of  performing 
certain  acts  of  public  service  in  matters  where  the 
entire  community  is  interested,  then  every  man, 
woman  and  child  in  that  community  has  a  perfect 


2o  THE  MASTER'S  CARPET. 

right  to  inquire  by  what  authority  Freemasonry 
does  this;  and,  furthermore,  they  have  a  full  right 
to  examine  what  Freemasonry  is,  and,  if  possible, 
to  learn  all  about  it. 

And  as  for  ministers  of  the  gospel  and  good 
men  being  members  of  this  organization,  I  do  not 
see  how  that  can  be  any  better  proof  that  Mason- 
ry is  good,  any  more  than  it  is  that  hundreds  and 
thousands  of  bad  men  within  our  lodges  prove 
that  the  system  is  wicked  and  vicious. 

Take  Freemasonry,  for  instance,  in  this  city  and 
tell  me  how  many  really  good  men  can  we  find 
connected  with  all  our  Chicago  lodges?  How 
many  good  men  in  Blaney,  in  Blair,  in  Covenant, 
or  in  Kil winning  lodges?  How  many  really  good 
men  in  Thos.  J.  Turner,  Dearborn  or  Wm.  B. 
Warren?  How  many  could  we  count  in  Cleve- 
land, Chicago  or  National  lodges?  How  many 
good  men  compose  even  the  Grand  Officers  of 
the  Grand  Lodge  of  Illinois?  Strickly  speaking, 
not  one.  You  can  fairly  challenge  the  entire  Ma- 
sonic fraternity  of  the  city  of  Chicago,  to-day,  to 
produce  half  a  dozen  truly  good  men  from  among 
the  whole  fraternity.  Take  every  one  of  our  pub- 
lic officers,  for  instance,  in  this  town,  from  the  no- 
torious ex-sheriff  Fischer  down  to  ex-postmaster 
McArthur,  and  tell  me  to  which  one  of  them  all 
would  you  apply  the  epithet  "good?" 


INTRODUCTION.  21 

There  are  a  few  honest  and  respectable  men? 
to  be  sure,  in  all  our  lodges,  here  as  well  as  else- 
where, but  to  the  one  honest  and  respectable  man 
standing  inside  the  lodge  room  door,  there  are  a 
hundred  men,  better  acquainted  with  its  principles, 
just  as  honest  at  least,  and  quite  as  respectable,  who 
oppose  Freemasonry  and  stand  upon  the  outside. 
Will  the  very  few  respectable  men  within  the 
lodge  prove  the  extreme  goodness  of  the  Masonic 
institution,  any  more  than  the  hundreds  of  respect- 
able men  outside  of  it  prove  its  extreme  bad- 
ness ? 

Ask  any  of  those  "good  men"  whom  the 
base  ones  of  the  craft  and  the  Jack  Masons  are  so 
constantly  boasting  about,  the  simplest  question  on 
the  subject  of  Masonry,  and  will  he  return  a  truth- 
ful and  straightforward  answer?  Ask  any  one  of 
these  supposed  'good  men"  if  Boaz,  Jachin,  Shib- 
boleth, Tubal-cain  and  Mah-hah-bone  are  Masonic 
passwords,  and  he  will  immediately  answer,  they 
arc  not.  Ask  any  one  of  them  if  "Ronayne's 
Hand  Book"  or  "Duncan's  Ritual"  are  correct  re- 
velations of  Masonic  so-called  secrets,  and  he  will 
unhesitatingly  deny  it.  Let  even  the  wife  or  child 
of  any  of  those  wonderfully  "good  men"  put  these 
questions,  and  a  negative  answer  will  in  every  case 
be  returned,  and  in  every  one  of  these  denials 
those  supremely  "good  men"  say  what  they  know 


22  THE  MASTER'S  CARPET. 

to  be  absolutely  and  positively  false.  Now,  for  the 
very  life  of  me,  I  cannot  see  how  this  is  a  token 
of  any  extraordinary  degree  ot  goodness  in  these  men. 
It  seems  to  me  that  a  truly  good  man  will  al- 
ways speak  the  truth,  while  prevarication,  quibbling 
and  falsehood  are  the  sure  characteristics  of  an  op- 
posite quality. 

And,  again,  if  it  be  any  proof  of  the  goodness 
of  the  Masonic  system  that  some  of  the  ministers 
belonging  to  the  Methodist,  Congregational  and 
Baptist  Churches  fraternize  with  the  Universal!*!, 
the  Unitarian,  and  the  infidel  on  the  floor  of  the 
Masonic  lodge  room,  and  assume  the  very  same 
obligations  administered  to  the  rum-seller,  the  pro- 
fane swearer  and  the  libertine — I  say  if  this  be 
any  proof  that  the  system  of  Masonry  is  good — 
ought  not  the  "fact  that  hundreds  of  the  very  best 
men  and  ministers  of  the  most  exemplary  piety 
who  secede  from  the  institution  every  year,  and 
who  positively  affirm  that  they  could  not  consist- 
ently lead  a  Christian  and  a  Masonic  life  at  the 
same  time,  be  proof  equally  strong,  at  least,  and 
equally  convincing  that  the  system  is  false,  wicked 
and  Antichristian. 

But,  are  there  any  better  men  in  Masonry,  or 
any  more  of  them,  than  are  to  be  found  in  the 
Romish  Church?  Can  Freemasonry  reckon  any 
more  good  ministers  among  its  membership  than  the 


INTRODUCTION.  2£ 

Church  of  Rome  can  count  good  ministers  and 
bishops  and  cardinals  among  its  membership?  And 
if  Freemasonry  be  a  good  institution  on  the  simple 
ground  that  a  few  good  men,  ministers  and  others 
may  be  claimed  as  its  members,  then,  upon  the 
same  ground  and  for  precisely  the  same  reason,  we 
can  prove  Romanism,  Buddhism,  Mohammedanism, 
Mormonism,  or  even  Molly  Maguireism,  to  be  all 
good  institutions,  and  equally  worthy  of  our  esteem 
and  respect. 

And  again,  if  we  account  Freemasonry  to  be  a 
good  institution  because  a  few  ministers,  compara- 
tively speaking,  among  Methodist,  Baptist  and 
Congregational  Churches  are  wicked  enough  to  be 
enrolled  among  its  membership,  so  by  a  parity  of 
reasoning  the  traffic  in  human  slaves  was  a  much 
better  institution,  because  not  only  the  whole 
Protestant  Church  south  of  Mason  and  Dixon's 
line,  but  also  a  large  proportion  of  their  brethren 
in.  the  North,  upheld  that  peculiar  institution  of 
slavery,  not  very  many  years  ago,  in  this  country. 

I  knovv  it  is  a  very  common  thing  for  Ma- 
sons to  point  to  ministers  of  the  gospel  who  are 
members  of  the  Order  as  a  proof  that  the  instit- 
ution must  be  a  good  one;  "otherwise,"  they  say, 
"these  good  men  would  not  remain  connected  with 
it;"  and  it  is  notorious  that  it  is  the  most  worthless 
characters  in  the  lodge  who  generally  use  this 


argument.  But  is  it  a  fact  that  ministers  of  the 
gospel,  as  such,  are  regarded  as  really  good,  re- 
liable, pious,  God-fearing-  men  by  the  rulers  of 
Masonry  and  by  those  men,  even,  with  whom 
these  misguided  ministers  seek  association  and  fel- 
lowship? If  a  minister  is  a  really  good,  reliable, 
pious,  God-fearing  man,  why  do  Masons  insist 
upon  it  that  he  shall  take  an  oath  just  the  same 
as  a  rum-seller,  a  profane  swearer  or  a  libertine  does, 
when  being  made  a  Mason  ?  If  the  minister  is  con- 
sidered such  a  good  man,  why  not  take  his  simple 
promise  or  even  affirmation?  But  no;  he  must 
"solemnly  swear"  by  the  Holy  Bible,  Square  and 
Compass,  as  all  others  do.  If  Masonry  considers  the 
minister  a  good,  reliable,  honest  man,  why  cause 
him  to  swear  "not  to  cheat,  wrong  or  defraud  a 
lodge  of  Master  Masons,  or  a  brother  of  that  de- 
gree?" If  he  is  a  pure-minded,  pious,  God-fearing 
man,  why  require  him  to  swear  "not  to  violate 
the  chastity  of  a  Master  Mason's  wife,  mother, 
sister  or  daughter?"  If  he  be  such  a  good 
man,  why  not  accept  his  simple  promise?  But  no, 
his  word  cannot  be  taken;  he  must  "solemnly 
swear."  This  proves  conclusively  that,  as  far  as 
his  moral  worth  is  concerned,  the  minister  of  the 
gospel  is  considered  by  Masonic  law  as  no  better 
and  no  worse  than  the  vilest  and  the  most  miserable 


INTRODUCTION.  25 

rum -seller  or  rum-drinker  in  the  lodge-room,  and  that 
his  word  or  promise  is  of  no  more  value  than  theirs. 

And  how  a  man  whom  the  Masonic  institution 
itself  thus  degrades  and  mistrusts  can  be  pointed  to  as 
a  proof  of  the  extreme  goodness  of  Masonry,  is  one 
of  those  unfathomable  mysteries  so  frequently  met 
with  in  discussing  the  merits  of  a  system  which  has 
not  the  least  shadow  of  support,  either  from  his- 
tory, from  scripture,  from  reason,  or  from  common 
sense,  but,  in  fact,  is  diametrically  opposed  to  them  all. 
Degrade  a  minister  to  the  level  of  a  common  rough, 
in  order  to  make  him  a  Mason,  and  then  afterwards 
point  to  that  same  minister  as  a  proof  that  Masonry 
must  be  a  good  thing!  If  this  is  not  an  insult  to  the 
ministerial  character,  then  I  am  at  a  loss  to  under- 
stand how  a  minister  could  be  insulted. 

"Freemasonry  is  good,"  exclaim  the  Mason- 
ic rabble  and  their  cousins,  the  "Jacks;"  "because 
some  good  men  and  ministers  of  religion  are  mem- 
bers of  it.'"' 

"Jesus  Christ  is  a  bad  and  a  wicked  man,"  ex- 
claimed ihe  Jewish  priests  and  Pharisees;  "because 
none  of  the  rulers  or  of  the  Pharisees  believed  on 
him." 

"And  some  of  them  would  have  taken  him,  but 
no  man  laid  hands  on  him.  Then  came  the  officers 
to  the  chief  priests  and  Pharisees,  and  they  said  unto 
him 'why  have  ye  not  brought  him?'  The  officers 
answered:  'Neyer  man  spake  like  this  man.' 

"Then  answered  them  the  Pharisees:  'Are  ye 
also  deceived?  Have  any  of  the  rulers  or  of  the  Phar- 


26  THE  -MASTER'S  CARPET. 

isccs  believed  on  him?     But  this  people  who  know 
not  the  law  are  cursed.'  " — John  vii.  44-49. 

This  is  precisely  the  argument  used  to-day  in 
support  of  Freemasonry,  and  it  is  as  valid  in  the  one 
case  as  it  was  in  the  other. 

But  you  have  stated  that  "Freemasons  help  one 
another  when  in  difficulty,"  and,  like  a  good  many 
other  young  men,  you  very  foolishly  conclude  that 
that  must  be  a  good  point  in  its  favor.  Now  if  this 
be  an  argument  to  show  that  Freemasonry  is  a  good 
institution,  that  it  ought  to  be  respected  and  upheld, 
and  that  men  ought  to  blindly  swear  to  support  all  its 
laws  and  requirements,  whether  "right  or  wrong," 
then,  on  the  same  ground,  and  for  similar  reasons, 
burglary  is  good,  horse-stealing  is  good,  gambling  or 
Molly  Maguireism  is  good,  and  ought,  therefore,  to  be 
supported,  because  in  all  these  institutions  their  mem- 
bers help  one  another  as  much  as  Masons  do  when  in 
difficulty,  according  to  the  tenor  and  letter  of  their 
several  obligations. 

This  is  no  proof  that  a  man  should  join  the  Ma- 
sons any  more  than  it  is  that  he  should  become  a 
gypsy,  and  indeed  there  is  but  very  little  difference 
between  the  oath  taken  by  a  man  in  being  adopted 
into  a  tribe  of  gypsies  and  that  taken  by  a  man.  in 
being  made  a  Master  Mason.  And  if  Masons  help 
one  another  when  in  difficulty,  they  do  nothing  more 
than  their  sworn  duty,  or  even  what  the  gypsies  do. 


INTRODUCTION.  2j 

What  thanks  ought  a  man  to  receive  for  doing  a 
thing  which  he  positively  swears  to  do  ?  If  a  Mason 
swears  to  help  a  brother  Mason  in  difficulty,  does  it 
argue  a  single  whit  in  favor  of  the  goodness  of  Free- 
masonry because  he  simply  does  what  he  absolutely 
swears  he  would  do  ?  I  think  not.  It  merely  proves 
he  very  reverse.  If  Masonry  required  its  members 
to  help  all  men  and  women  in  distress,  then  it  would 
have  some  show  of  reason  for  proclaiming  its  good- 
ness and  parading  its  noble  character  befqre  the  world, 
but  as  it  is,  all  that  can  be  said  of  it  is,  that  it  is  pure- 
ly and  positively  selfish  in  every  single  act  and  move- 
ment of  its  whole  being.  (  See  Appendix. )  (  Note  A. ) 
And,  lastly,  you  are  laboring  under  the  erron- 
eous opinion  that  Freemasonry  is  charitable  or  benev- 
olent even  to  its  own  members.  But  this,"  my  dear 
Henry,  is  as  great  a  delusion  as  any  of  those  to  which 
1  have  already  alluded.  Freemasonry  a  charitable 
or  benevolent  institution!  In  the  name  of  goodness 
and  common  honesty,  where  are  the  tokens  of  its 
charitableness  or  benevolence?  We  know  that  Ma- 
honry  has  existed  in  one  form  or  another  from  the 
year  1717  to  the  present  time,  and  we  also  know  that 
here  in  the  United  States  its  lodges  have  been  in  op- 
eration since  the  year  1733,  but  during  all  this  long 
period  of  nearly  a  century  and  a  half,  what  has  it 
done  to  exemplify  its  benevolent  character?  II as  it 
built  even  one  really  charitable  institution  or  per- 


28  THE  MASTER'S  CARPET. 

formed  one  single  act  of  public  charity  in  all  that 
time?  Not  one.  There  is  not  to-day,  in  America,  a 
single  hospital,  a  single  house  of  refuge,  or  a  single 
institution  of  any  kind  whatever,  where  the  old  and 
decrepit  Mason  can  be  received,  and  where  he  may 
end  his  days  in  peace,  and  not  one  for  the  Mason's 
widow,  except  that  miserable  excuse  in  Louisville, 
Ky.  Masonry  has  never  done  anything  to  mark  it 
out  as  a  benevolent  institution,  but  on  the  contrary, 
it  has  left  numerous  foot-prints  on  the  sands  of  one 
hundred  and  fifty  years,  like  the  Wandering  Jew, 
which  distinctly  point  to  it  as  a  hollow  mockery,  a 
gigantic  swindle,  and  a  selfish,  vicious,  wicked  false- 
hood. The  purely  selfish  character  of  the  Masonic 
system  is  very  strikingly  presented  (though  of  course 
unwittingly)  by  Past  Grand  Master  Morris,  in  his 
edition  of  "Webb's  Monitor  of  Freemasonry,"  p. 
296,  under  the  word  "TRAVEL."  He  says: — 

"A  Master  Mason  on  his  travels  has  a  right  to 
visit  every  regular  lodge  in  his  way.  Every  well- 
regulated  lodge  will  have  a  seat  and  a  welcome  for 
him,  every  intelligent  brother  a  hand  and  word  of 
greeting." 

This  is  doubtless  very  pleasant  and  very  com- 
forting to  the  traveling  brother;  but  let  us  now  see 
the  conditions  upon  which  these  little  social  amenities 
are  to  be  extended  to  him.  Dr.  Morris  goes  on  to 
explain : — 

"To  secure  this  greeting  and  this  welcome,  the 


INTRODUCTION.  29 

traveling  brother  must  have  'the  pass  of  King  Sol- 
omon.' He  must  be  at  least  in  outward  semblance 
mentally,  morally  and  physically  perfect." 

What  a  good,  noble,  charitable  institution  truly 
Masonry  must  be,  when  those  to  whom  its  "intelli- 
gent" members  are  to  extend  a  "welcome"  and  a 
"word  of  greeting"  must  all  be  stout,  hale,  healthy 
fellows, — "mentally,  morally  and  physically  perfect." 
Now  it  could  lay  some  claim  to  benevolence  if  it 
extended  even  its  "welcome"  and  its  "word  of 
greeting,"  if  nothing  more,  to  the  poor  and  the  needy, 
or  to  the  halt,  the  maimed,  the  lame,  and  the  blind ; 
but  no!  its  seat  and  its  welcome,  as  well  as  its  word 
of  greeting,  are  only  to  be  extended  to  members  of  its 
own  order,  and  then  only  to  those  who  are  "men- 
tally, morally,  and  physically  perfect,  at  least  in  out- 
ward semblance." 

But  again  Dr.  Morris  informs  us: — 

"If  his  limbs  are  mutilated  or  his  senses  defi- 
cient so  that  he  cannot  give  and  receive  all  the 
Masonic  means  of  recognition  in  the  ancient 
JWasonic  manner,  he  is  physically  imperfect  and 
cannot  visit  the  lodge." 

"If  he  is  unable  from  original  ignorance  or 
forgetfulness  to  explain  to  the  satisfaction  of  his 
examiners  all  the  ceremonials  of  Blue  Lodge  Ma- 
sonry, together  with  the  rational  intention  of  the  same, 
and  do  it  all  in  the  peculiar  phraseology  of  Tork 
Masonry^  he  is  mentally  imperfect  and  cannot  visit 
the  lodge." 

In  both  these  cases  he  has  not  got  "the 
pass  of  King  Solomon,"  and  although  he  may  have 


30  THE  MASTER'S  CARPET. 

been  a  Mason  for  eight,  ten  or    a  dozen    years  and, 
of  course,  paid  regularly  all  just  dues   and   demands 
against    him,   yei  under  the   peculiar    circumstances 
mentioned  he  is  not  only  excluded  from   any  possible 
chance  of  being    financially  relieved,  but  he  is  even 
debarred  from  temporarily   occupying    a  seat  in  the 
lodge.     And  yet   this  thing  will  call   itself  a  chari- 
table   institution!     When    the   great    fire   came  and 
burned   down  the  fairest   and   best    portion   of    our 
city,  destroying  nineteen  lodges,  and   reducing  hun- 
dreds of    Masonic  families  to  absolute    want,  every 
one    thought  that  then  at   least  Freemasonry  would 
exemplify    its   benevolence    and    show  to  the  world 
that    it    makes    no  empty  boast  when  it  claims  -"to 
soothe  the  unhappy,  to    sympathize  with  their  mis- 
fortunes, to  compassionate  their  miseries,   and  to  re- 
store peace   to  their  troubled   minds."      But  how  was 
it    at    that  terrible  time  in   Chicago?     Every  intelli- 
gent Mason  among  us  is  well  aware  that  the  farce 
known    by    the  name  of    a  "Masonic  Board  of    Re- 
lief,"   organized   by  th'e   Grand    Master  to   disburse 
the  fruits  of  Masonic  selfishness  miscalled  "Blessed 
Charity,"  was  one  of  the   biggest  humbugs  and  the 
grandest    and   most    gigantic  swindle  that  was  ever 
witnessed  by    the     Masonic    fraternity     within   the 
memory  of  the  present  generation.     After  numerous 
solicitations    Grand     Master  Cregier,    who    was     at 
that    time,  by  virtue  of   his    office,  President  of    that 


INTRODUCTION.  3! 

•« 

so-called  "Board  of  Relief,"  was  enabled  to  gather 
together  the  handsome  sum  of  $90,634.50,  as  we 
learn  from  page  42  of  his  "Final  Report." 

On  page  1 1  of  the  same  "Final  Report"  Mr. 
Cregier  acknowledges  that  "in  nearly  all  letters 
accompanying  the  donations,  the  instructions  as  to 
the  disposition  thereof  were  explicit,  and  it  may  be 
worthy  of  note,"  he  says,  "that  these  letters,  coming 
as  they  did  from  so  many  different  parts  of  the 
continent,  should  contain  language  almost  identical, 
viz:  that  the  donations  were  intended  <- for  the  re- 
lief of  worthy  j\  faster  Masons,  their  widows  and 
orphans  ^vho  were  sufferers  by  the  Jire  of  the 
eighth  and  ninth  of  October.'1  r  According  to  Bro. 
Cregier's  own  showing,  then, the  money  he  received 
at  that  time  was  for  the  relief  of  suffering  Masons 
and  the  widows  and  orphans  of  deceased  brethren, 
and  not  for  lodges  or  to  be  given  away  as  presents 
or  donated  to  personal  friends.  His  instructions  he 
says,  "were  explicit  as  to  the  proper  distribution  of 
those  funds,"  but  how  did  he  act  in  the  very  face 
of  those  "explicit  instruction?  ?"  Assisted  by  his 
little  factotum,  Harry  Duval,  he  simply  misappro- 
priated $60,000  out  of  the  $90,634  which  he  re- 
ceived. 

He  gave  $20,267  to  "Burned-out  Lodges" — 
he  gave  $5,301  to  "Lodges  not  btirned  out" — 
he  gave  $200  of  a  donation  to  his  little  henchman, 


32  THE  MASTER'S  CARPET. 

«*• 

Harry,  besides  allowing  him  $100  a  month  salary 
as  Secretary  of  the  Board.  He  gave  $100  donation 
to  James  Morrison,  besides  allowing  him  also  $100 
a  month  salary  as  Superintendent.  He  gave  $52 
a  month  to  old  John  P.  Ferns,  the  Grand  Tyler 
of  the  Grand  Lodge.  He  gave  $6,000  to  form  a 
sham  arrangement,  yclept  "Board  of  Relief,"  to 
care  for  the  needs  of  those  only  who  come  from 
abroad;  he  returned  $20,000  to  the  Grand  Lodges 
from  whose  jurisdictions  donations  had  been  re- 
ceived; he  spent  $1,304.57  in  printing  and  publish- 
ing his  ,'Blessed  Charity,"  and  in  the  largeness  of 
his  heart,  and  in  the  extreme  greatness  of  his  benev- 
olence, he  felt  himself  at  liberty,  after  the  fore- 
going generous  donations  to  his  numerous  cronies, 
to  distribute  the  munificent  sum  of  $30,631.37 
"among  three  thousand  one  hundred  and  forty-five 
needy  brethren,  widows  and  children,"  or  an  aver- 
age of  about  $9.47  a-piece.  Of  the  $30,631.37 
which  Cregier  and  Duval  could  find  it  in  their 
generous  hearts  to  distribute  among  their  poor  suf-  . 
fenng  brother  Masons,  there  was  $1,387  paid  to  R. 
H.  Mason  for  stoves,  not  one  of  which  was  worth 
$2  except  to  break  it  up  and  sell  it  to  some 
rag-merchant  for  old  iron,  as  you  remember  I  did 
with  the  one  they  gave  me.  This  man  Mason — 
ex-Mayor  Mason's  son — hunted  up  all  the  worth- 
less old  refuse  of  stoyes  spoiled  in  the  manufacture 


INTRODUCTION.  33 

that  he  could  possibly  find — opened  a  bogus  store 
on  North  Dearborn  street,  and  to  him  Harry  Duval 
sent  all  his  poor,  distressed  brother  Masons  for 
stoves,  and  charged  for  the  smallest  of  them  (No. 
7,)  nineteen  dollars  a-piece.  And  some  very  good 
Masons  even  to  this  day  are  wicked  enough  to' 
believe  that  Duval  and  Mason  divided  the  profits. 
Of  course  when  these  worthless  old  stoves  were  all 
disposed  of,  the  concern  very  suddenly  collap3ed 
and  our  worthy  brother  betook  himself  elsewhere 
to  practice  charity  and  benevolence  according  to  the 
peculiar  requirements  of  his  tender  conscience 
quickened  by  the  noble  teachings  of  the  "  Ancient 
Craft." 

This,  my  son,  is  a  general  exemplification  of 
Masonic  benevolence  and  the  peculiar  manner  in 
which  Masons  assisted  one  another  during  that  ter- 
rible winter  subsequent  to  our  Great  Fire  in  Octo- 
ber, 1871. 

Even  the  paltry  sum  that  Cregier  and  Duvd 
could  afford  to  spend  for  the  relief  of  their  suffer- 
ing brothers  and  the  widows  and  orphans  of  de- 
ceased Masons  was  wilfully  and  grossly  mismanaged 
and  misapplied.  Instead  of  giving  each  needy  ap- 
plicant a  few  dollars  with  which  to  help  himself,  a 
shiftless  English  greenhorn,  who  knew  as  much  of 
what  a  family  ought  to  have  as  he  did  of  the 
Conic  Sections,  was  appointed  to  purchase  supplies 


34  THE  MASTER'S  CARPET. 

of  all  kinds,  and  then  when  a  poor,  destitute, 
burned-out  Master  Mason  wanted  some  little  assist- 
ance for  his  suffering  family,  either  himself  or  his 
wife  had  to  trudge  wearily  along  through  snow 
and  ice  to  the  corner  of  Halsted  and  Randolph 
streets,  and  present  himself,  basket  in  hand,  before 
the  large-hearted  Duval,  to  beg  for  any  little  miser- 
able pittance  which  that  capricious  individual  may 
see  fit  to  dole  out  to  him.  Insults  and  not  neces- 
sary relief  was  .what  poor  suffering  Masons  were 
most  largely  treated  to  during  that  cold  fearful 
winter.  Freemasonry  charitable  !  Why  the  notori- 
ous sham — Freemasons  themselves  even  do  not 
really  believe  in  any  such  hollow  mockery.  They 
have  a  by-word  among  them  ;  and  when  they  de- 
sire to  reflect  very  severely  upon  anything,  they 
say  "  it  is  as  cold  as  Masonic  charity."  But  sup- 
pose a  destitute  Mason  or  even  a  suffering  widow 
should  receive  a  few  paltry  dollars  from  a  Masonic 
lodge,  what  is  that  but  giving  back  a  very  small 
part  of  their  own  ?  Does  Masonry  ever  assist  any 
one  from  whom  it  has  received  no  previous  equiva- 
lent ?  Never.  Does  Masonry  ever  assist  even 
its  own  sufferi'  g  deserving  poor  ?  It  does  not,  as 
many  here  in  Chicago  can  testify.  What  difference 
is  there  bet\veen  the  benevolence  of  Freemasonry 
and  that  of  a  well-conducted  Life  Insurance  Com- 
pany ?  The  latter  is  a  thousand  per  cent,  better 


INTRODUCTION.  35 

and  without  the  terrible  oaths  and  blood-curdling 
penalties  of  the  Masonic  lodge.  Freemasonry  a 
benevolent  institution  !  Humbug !  Why,  during 
that  fearful  time  that  tried  men's  souls,  if  the  Ma- 
sonic inbtitution  could  not  even  manifest  common 
respect  towards  its  own  suffering  members,  how 
could  we  expect  either  goodness  or  benevolence 
from  it  on  ordinary  occasions  ?  But  "  like  people, 
like  priest."  At  the  time  of  the  Chicago  fire, 
Harmon  G.  Reynolds  late  of  Springfield,  Illinois,  was 
the  immediate  Past  Grand  Master,  and  also  pub- 
lisher of  a  Masonic  magazine.  Through  the  me- 
dium of  that  periodical  he  solicited  aid  for  the 
Masonic  sufferers,  and  received  in  all  $641.41.  This 
money  he  kept  and  applied  to  his  own  use,  never 
once  pretending  that  ho  had  ever  received  a  single 
penny  of  it.  And  the  Worshipful  Master, 
of  Keystone  Lodge,  No.  639 — he  who  is  now 
publicly  working  the  Masonic  degrees — at  the 
Grand  Lodge  meeting  held  in  October,,  1873,  pre- 
ferred "  charges  "  of  gross,  immoral  and  unmasonic 
conduct  against  this  same  man  Reynolds  for  com- 
mitting larceny  as  bailey — for  theft — for  perjury, 
for  wilfully  and  wickedly  violating  his  obligations, 
and  for  a  great  many  other  crimes  too  numerous  to 
mention.  After  a  long  debate  and  repeated  solicita- 
tions on  the  part  of  old  Harrison  Dills  and  others, 
the  charges  were  withdrawn  on  the  expressed  con- 


36  THE  MASTER'S  CARPET. 

9 

dition  that  he  (Reynolds)  should  receive  no  further 
assistance  from  the  Grand  Lodge,  but  notwithstand- 
ing the  fact  that  every  member  of  the  Grand  Lodge 
knew  well  that  he  was  guilty,  yet  he  is  to-day  a 
member  of  the  Masonic  fraternity  in  good  standing, 
and  what  is  more,  they  made  him  a  present  of 
$500  at  that  very  meeting. 

The  following  is  the  expression  of  the  special 
report  of  the  Finance  Committee  in  relation  to  the 
peculiar  method  adopted  by  Most  Worshipful  Past 
Grand  .Master  Reynolds,  in  relieving  a  brother  in 
distress.  • 

"Grand  Lodge  Report  of  Illinois"  for  1873, 
page  85  :— 

"Your  committee  to  whom  was  referred  the 
special  report  of  the  Grand  Secretary  in  regard  to 
certain  moneys  paid  him  by  P.  G.  M.  Reynolds, 
have  had  the  same  under  careful  consideration  and 
would  respectfully  report  that  this  case  presents  so 
much  that  is  praiseworthy  and  noble  on  the  part 
of  the  lodges  contributing  the  money  and  so  muck 
of  an  apparently  opposite  character  in  the  brother 
who  received  it  from  them,  but  who  withheld  it 
from  those  for  whom  the  generous  doners  designed 
it,  that  we  find  it  difficult  to  properly  express  our 
admiration  for  the  acts  of  the  one,  and  our  pain 
at  having  to  refer  to  the  conduct  of  the  other? 

A  certain  "lone  widow"  by  the   name*of  Mrs. 

T ,  who  claimed  to  have  tidings  from  the  West, 

was  pounced  upon  by  little  Harry  and  the  great 
Cregier,  and  brought  up  before  a  Chicago  Police 
Court  for  obtaining  a  few  worthless  straw  matresses 


INTRODUCTION.  37 

Under  false  pretences,  but  Past  Grand  Master  Rey- 
nolds, who  absolutely  stole  $641.41  from  his  suffer- 
ing brother  Master  Masons  when  they  sorely 
needed  it,  was  not  only  not  punished  for  his  crime 
but  was  actually  rewarded  for  his  charitable  intent 
by  a  handsome  donation  from  the  Grand  Lodge  of 

$500.  But  then  you  must  remember  Mrs.  T 

was  a  woman,  and  never  had  the  cable-tow  round- 
her  neck  while  Reynolds  was  Past  Grand  Master, 
and  whatever  happens,  the  fame  of  Masonry  must 
be  preseryed — and  the  Right  Worshipful  Grand 
.Chaplain — a  minister  of  the  gospel — at  that  very 
meeting  which  voted  Reynolds  the  money  had  the 
temerity  to  thank  God  for  the  Masonic  institution, 
and  for  the  existence  of  the  Illinois  Grand  Lodge. 

Every  thing  connected  with  that  miserable 
abortion — the  "  Executive  Board  "  of  the  Masonic 
Relief  Committee  was  so  disgracefully  mismanaged 
and  so  glaringly  insulting  to  the  moral  sense  of 
every  member  of  the  Masonic  fraternity  at  that 
unfortunate  period  that  even  the  German  Masons 
here  in  Chicago  called  several  indignation  meetings 
condemning  in  no  unmeasured  terms  the  notorious 
conduct. of  both  the  President  and  Secretary  of  the 
Board,  and  frequently  manifested  other  very  serious 
symptoms  of  a  general  revolt. 

In  1872,  the  Grand  Lodge  of  Illinois,  expended 
in  salaries,  lodge  parapharnalia,  music,  printing,  &c., 


38  THE  MASTER'S  CARPET. 

the  enormous  sum  of  $25,015.59,  and  but  only  $100 
in  chanty,  according  to  the  "Grand  Lodge  Report" 
for  that  year,  pages  45  and  46. 

In  1873,  there  were  expended  for  similar  pur- 
poses the  still  larger  sum  of  $28,822.19,  and  not  a 
penny  in  charity,  while  in  1874,  the  Grand  Lodge 
saw  fit  to  expend  upon  a  few  of  its  own  most 
'  favored  members  alone,  the  unprecedented  amount 
of  $11,363.60,  but  not  a  nickle  piece  in  charity, 
according  to  the  "Grand  Lodge  Report"  of  these 
years,  pp.  62  and  25  respectively. 

All  my  experience  in  and  out  of  the  Masonic 
lodges,  has  gone  to  establish  the  fact  in  my  mind 
that  Freemasonry  in  all  its  departments  is  the  most 
corrupt  and  wicked,  and  contains  the  greatest 
amount  of  falsehood  of  any  other  institution  on  the 
face  of  the  globe. 

It  is  positively  and  absolutely  selfish  in  every 
single  element  of  its  pagan  composition,  and  can 
truthfully  lay  no  more  claim  to  charity,  benevolence 
or  goodness  of  any  other  name  or  description  than 
could  any  of  the  heathen  organizations  which 
Christian  civilization  has  long  since  banished  from 
the  world.  (Note  B.) 

It  excludes  from  even  its  pretended  benefits  all 
old  men,  all  young  men  under  twenty-one,  all 
women,  all  blind  men,  all  deaf  and  dumb  men,  all 
cripples,  all  men  with  the  left  or  right  knee  stiff- 


MASONRY    A    RELIGIOUS    INSTITUTION. 


39 


jointed,  all  one-armed  men,  all  men  even  with  the 
right  thumh  or  first  finger  of  the  right  hand  off, 
all  negroes  or  colored  men,  and  ALT.  POOR  MEN.  In 
a  word  it  rejects  seventy-five  per  cent,  of  the  entire 
human  family  from  any  participation  whatever  in 
any  of  its  boastful  privileges  and  wonderful  benevo- 
lence, and  how  an  organization  doing  all  this  can 
lay  claim  to  charity  or  goodness  is  something  more 
than  I  have  ever  been  able  to  understand. 


CHAPTER    II. 

MASONRY  A  RELIGIOUS  INSTITUTION. —  Teaches 
piety.  —  Lodge  meetings  strictly  religious.—- 
Opened  and  closed  with  prayer.  —  Masonry  of 
divine  origin. —  Teaches  divine  truth.  —  Lodges 
consecrated  to  holy  purposes.  —  Not  Christian. 

Henry:— We\\, 
my  dear  father, 
I  cannot  say  that 
you  have  i  m  - 
pressed  me  very 
favorably  in  re- 
gard to  Mason- 
ry, so  far  as  its  mutual  aid  and  its  claims  to  a 


4-0  THE  MASTER'S  CARPET. 

wonderful  benevolence  are  concerned,  but  now  sup- 
pose you  tell  me  something  of  its  internal  workings. 
Outside  of  any  particular  virtue  which  it  may  pre- 
tend to  possess,  what  on  the  whole  does  Free- 
masonry claim  to  be  ?  And  what  are  its  general 
objects  ? 

Mr.  Barton : — Freemasonry  claims  to  be  a  re- 
ligious institution  or  a  system  of  religious  philoso- 
phy ;  nothing  more  and  nothing  less.  The  very 
construction  of  the  organization  itself"  clearly  estab- 
lishes this  fact,  and  in  this  respect  its  claim  (not  as 
in  the  case  of  its  benevolence)  is  something  more 
than  mere  pretense.  Masonry  -is  undoubtedly  a 
religious  system.  All  its  prayers,  its  mystic  rite?, 
its  numerous  ceremonials,  its  hymns  of  praise,  its 
altars,  its  burial  and  baptismal  services,  its  consecra- 
tion and  dedication  ceremonies,  its  priests  and  high- 
priests,  and  all  its  other  various  religious  formulas 
demonstrate  the  fact  beyond  any  question  even  in 
the  absence  of  documentary  evidence,  if  necessary, 
that  Freemasonry  is  a  religious  institution,  that  and 
nothing  moret  But  above  and  beyond  all  this, 
every  one  of  its  manuals,  monitors,  text-books, 
lexicons  and  law-books,  in  fact  all  Masonic  litera- 
ture, positively  assert  this  in  language  that  cannot 
be  doubted,  and  the  religious  character  of  the 
institution  is  so  thoroughly  understood  by  the 
members  of  the  fraternity  generally,  that  we 


MASONRY    A    RELIGIOUS    INSTITUTION.  4! 

hear  the  sentiment  daily  echoed  from  every  lodge- 
room  in  the  land,  that  "  Masonry  is  a  good 
enough  religion  for  me."  This  is  the  univer- 
sal belief  among  Masons.  "  If  Masonry  don't  save 
a  man,"  they  say,  "  then  he  cannot  be  saveol."  But 
in  order  to  have  a  perfect  understanding  of  this 
peculiar  feature  of  the  Masonic  system,  and  to 
place  it  beyond  the  possibility  of  a  doubt,  that  this  is 
indeed  the  true  character  and  design  of  Freemasonry, 
I  must  at  once  refer  you  to  the  different  text-books 
or  manuals  in  general  use  among  the  craft,  and 
also  to  those  various  standard  Masonic  works 
which  are  intended  to  teach  Masonry  to  Masons. 
It  is  only  from  Masonic  literature  that  we  can  obtain 
any  accurate  and  authentic  knowledge  of  Masonic 
teaching,  and  hence,  in  all  our  future  investigations 
we  must  confine  ourselves  exclusively  to  the 
authorized  and  standard  monitors,  manuals,  lexicons 
and  law-books  of  the  lodge  and  chapter,  and  in  this 
way,  my  son,  you  will  be  able  to  obtain  that  true, 
proper,  legitimate  and  correct  information  concern- 
ing the  entire  Masonic  system  and  its  symbolic 
teaching,  to  which  it  is  my  earnest  desire,  as  it 
shall  be  my  greatest  pleasure  to  direct  your  atten- 
tion. 

In  "  Webb's  Monitor  of  Freemasonry "  by  Dr% 
Robt.  Morris,  Past  Grand  Master  of  Kentucky, 
we  read  on  p  7:  — 


"Masonry     is    a    system,    teacKfng    symbolically 
piKTY,  morality,  science,  charity  and  self-discipline." 

Now  you  will  observe,  if  Ma-oiiry  teaches 
piety,  if  it  claims  to  make  a  man  pious,  it  must 
undoubtedly  be  a  religious  institution,  tor  nothing  but 
religion  of  some  sort  can  possibly  do  that.  A  purely 
secular  or  scientific  institution  cannot  do  it,  even 
a  benevolent  society  will  not  do  it.  Nothing  but 
religion  can  make  a  man  pious,  and  therefore  Ma- 
sonrv,  according  to  this  definition,  must,  of"  ne- 
cessity be  a  religious  institution. —  PIKTY  and  re- 
ligion are  synonymous  terms.  Sec-  Webster's  Dict- 
ionary. 

But  whoever  saw  or  even  heard  of  a  man, 
whom  Freemasonry  had  made  pious r  If  it  be  re- 
ally a  fact,  as  stated  by  Dr.  Morris,  that  Masonry 
teaches  piety,  then,  without  doubt,  some  one  of  its 
members — some  Grand  Master,  Grand  Chaplain, 
Grand  High  Priest,  some  Sublime  Prince  or  \Vor- 
shipful  Master,  or  some  one  of  its  members,  high 
or  low,  grand  or  otherwise,  must  have  been  made 
pious  through  his  connection  with  the  Iodide,  and 
ought  assuredly  to  manifest  this  piety  in  his  walk 
anil  conversation  in  life. 

But  if  it  be  the  object  of  Freemasonry  to  teach 
piety,  why  not  extend  its  privileges  to  all?  If 
Masonry  teaches  PIETY  why  deny  the  benefits  of 
its  pious  teachings  to  the  Mason's  wife,  any  more 


MASONRV    A    RELIGIOUS    INSTITUTION.  43 

than  to  the  Mason  himself?  And  if  Freemasonry 
teaches  MORALITY  why  is  it  a  standing  rule  tTiat 
a  man  must  already  be  strictly  moral  before  ap- 
plying for  admission?  An  institution  having  for  its 
sole  object  the  inculcation  of  piety  and  moral  prin- 
ciples, ought  to  have  no  dread  of  public  discussion, 
but  yet  it  is  a  notorious  fact  that  every  Mason  is 
absolutely  forbidden  to  enter  into  any  controversy 
whatever  on  the  subject  of  Masonry.  Freemasonry 
professes  to  make  men  pious,  and  yet  as  we  have 
already  seen,  it  utterly  closes  its  doors  against 
seventy-five  per  cent,  of  the  whole  human  race,  and 
positively  refuses  to  discuss  its  principles.  Roman- 
ism, also,  professes  to  make  men  pious  and  send 
them  to  heaven,  but  like  the  Masonic  institution  it 
absolutely  refuses  to  do  so  except  upon  the  pay- 
ment of  certain  sums  of  money,  and  it  too  declines 
to  be  publicly  discussed.  Perhaps  some  Masonic 
Protestant  minister  will  be  able  to  discern  the 
difference  between  Freemasonry  and  Romanism  in 
these  respects. 

But  again  in  "Webb's  Monitor"  p. 13,  I  read: — 

"  No  lodge  can  be  regularly  opened  or  closed 
without  religious  services  of  some  sort." 

"  Religious  services  of  some  sort "  must  be  en- 
gaged in  before  a  lodge  of  Masons  can  proceed 
with  work  or  business  of  any  kind,  and  also  before 


44  THE  MASTER'S  CARPET. 

closing  its  labors,  and  this  alone  is  enough  to  estab- 
lish the  religious  character  of  the  institution. 

Again  in  "Webb's  Monitor,"  p.  231  under  the 
word  "CHAPLAIN,"  we  read:— 

"  The  Master  of  the  Lodge  is  its  priest,  and 
the  director  of  its  religious  ceremonies.  His  duty 
is  to  select  the  scriptures,  prayers,  &c.,  and  he 
should  be  present  at  the  burial  of  the  dead.  A 
meeting  of  a  Masonic  Lodge  is  a  religious  cere- 
mony" "  Masonry  in  many  features  is  a  religious  as 
well  as  moral  institution." 

This,  I  think,  places  the  question  of  the  religious 
character  of  Freemasonry  beyond  the  possibility  of 
dispute.  The  Worshipful  Master  is  the  priest  of  the 
lodge,  and  his  duties  there  are  precisely  the  same  as 
those  of  a  Methodist,  Baptist,  Congregationalist  or 
any  other  minister  of  religion  in  the  Christian  Church. 
But  lest  any  doubt  should  remain  on  the  subject,  it  is 
distinctly  stated  in  plain  easy  language,  that  "  the 
meeting  of  a  Masonic  lodge  is  a  religious  ceremony, 
and  that  "Freemasonry  is  a  religious  institution." 
This  is  the  testimony  of  the  "  father  of  American 
Masonry,"  and  surely  a  father  ought  to  know  the 
real  character  of  his  own  off-spring. 

But  we  have  stronger  testimony  still  on  this 
point,  or  rather  the  same  principle  expressed  in 
more  forcible  language. 

In  "  Webb's  Monitor,"  p.  284,  under  the  word 
"RELIGION,"  we  read  again: — 


MASONRY    A    RELIGIOUS    INSTITUTION.  45 

"  The  meeting  of  a  Masonic  lodge  is  strictly  a 
religions  ceremony"  *  *  *  The  religious  tenets  of 
Masonry  are  few  and  simple,  but  fundamental."  *  *  * 
u  No  lodge  or  Masonic  assembly  can  be  regularly 
opened  or  closed  without  prayer."  *  *  *  So  broad  is 
the  religion  of  Masonry,"  &c. 

Here  it  is  positively  affirmed  that  in  the  strict- 
est sense  of  the  word  the  meeting  of  a  Masonic 
lodge  is  a  religious  ceremony,  that  its  religious 
tenets  are  few  but  fundamental,  and  lastly,  that  the 
religion  of  Masonry  is  a  broad  religion.  All 
establishing  beyond  controversy  that  Freemasonry 
is  a  system  of  religious  philosophy  or  religious 
institution.  So  much  from  Webb. 

Now  we  may  turn  to  another  text-book  where, 
in  fact,  we  shall  find  even  stronger  testimony,  if 
any  stronger  than  this  can  exist. 

In  the  "  Manual  of  the  Lodge "  by  A.  G. 
Mackey,  p.  40,  it  is  stated  that  : — 

"  As  Masons  we  are  taught  never  to  com- 
mence any  great  or  important  undertaking  without 
first  invoking  the  blessing  and  protection  of  deity, 
and  this  is  because  Masonry  is  a  religious  institu- 
tion." 

Here  you  will  observe  Dr.  Mackey  assigns  as 
the  reason  why  prayer  is  always  offered  in  Ma- 
sonic lodges,  that  "Masonry  is  a  religious  institu- 
tion," and  you  and  I  must  be  very  well  aware 
that  Past  Grand  Master  Albert  G.  Mackey  would 
be  very  far  from  publishing  anything  in  his  "Lodge 
Manual,"  or  making  use  of  any  remark  which  he 


46  THE  MASTER'S  CARPET. 

thought  would  not  be  endorsed  by  the  general 
craft,  or  be  denied  as  the  correct  teaching  of  the 
Order. 

But  that  Freemasonry  is  a  religious  philoso- 
phy, Dr.  Mackey  further  proves  in  his  "  Manual 
of  the  Lodge,"  p.  57.  He  says  : — 

"Speculative  Masonry,  now  known  as  Free- 
masonry is,  therefore,  the  scientific  application  and 
the  religious  consecration  of  the  rules  and  principles, 
the  technical  language,  and  the  implements  and 
materials  of  operative.  Masonry  to  the  worship  of 
God  as  the  Grand  Architect  of  the  Universe,  and 
to  the  purification  of  the  heart,  and  the  inculcation 
of  the  dogmas  of  a  religious  philosophy." 

Reducing  this  to  plain,  common,  every-day 
language,  we  learn  that  Freemasonry  pretends  to 
worship  God,  to  purify  the  heart,  and  to  inculcate 
the  dogmas  of  a  religious  'philosophy  through  its 
religious  consecration  of  the  rules,  principles,  tech- 
nical language,  implements,  and  materials  of  opera- 
tive Masonry  ;  all  of  which  manifestly  proves  that 
Freemasonry  is  a  religious  system. 

And  now  we   shall  turn   to    another   text-book. 

In  the  "  Lexicon  of  Freemasonry  "  by  Mac5key, 
p.  371,  under  the  word  "PRAYER,"  we  read:— 

"All  the  ceremonies  of  our  Order  are  prefaced 
and  terminated  with  prayer,  because  Masonry  is  a 
religious  institution." 

And  again,  under  the  word  "  ORDER,"  on  p. 
336  =- 


MASONRY    A    RELIGIOUS    INSTITUTION.  47 

"An  order  is  defined  by  Johnson  to  be  among 
other  things  '  a  regular  government,  a  society  of 
dignified  persons,  distinguished  by  marks  of  honor, 
and  a  religious  fraternity?  In  all  of  these  senses 

Masonry  may  be  styled  an  Order." 

5 
That  is  to  say,  Freemasonry  may  be  styled  an 

Order,  for  three  reasons:  First,  because  it  is  a 
regular  government.  Second,  because  it  is  a  society 
of  dignified  persons  ;  and  Third,  because  it  is  a 
religious  fraternity. 

Again  in  the  "Traditions  of  Freemasonry"  by 
A.  T.  C.  Picrson,  p.  13:— 

"  The  Order  known  as  Freemasonry  appears 
to  have  been  instituted  as  a  vehicle  to  preserve 
and  transmit  an  account  of  the  miraculous  dealings 
of  the  Most  High  with  his  people  in  the  infancy 
of  the  world,  for  at  that  early  period  Freemasonry 
may  be  identified  with  religion." 

The  writer  of  this,  Mr.  A.  T.  C.  Pierson,  the 
present  Grand  Secretary  of  the  Grand  Lodge  of 
Minnesota,  is  a  "  Sovereign  Grand  Inspector  Gen- 
eral"  of  the  "Holy  Empire"  of  Freemasonry,  and 
it  is  rather  curious  to  notice  his  claim  for  that 
organTzation,  that  it  was  "  instituted  as  a  vehicle  to 
preserve  and  transmit  an  account  of  the  dealings  of 
the  Most  High  with  his  people  in  the  infancy  of 
the  world." 

Now,  I  think,  we  may  lawfully  inquire  here, 
by  whom  was  the  Masonic  philosophy  instituted  ? 
If  its  sole  object,  as  Pierson  claims,  was  to  "  trans- 


48  THE   MASTER'S  CARPET. 

mit  an  account   of    the  dealings   of   the    Most  High 

f^  o 

with  his  people,  in  the  infancy  of  the  world,"  then 
of  course  the  inference  is  undeniable  that  this  thing 
now  called  Freemasonry  must  have  been  instituted 
by  God  himself.  But  we  learn  from  the  Word  of 
God  all  that  is  necessary  for  us  to  know  of  the 
dealings  of  the  Most  High  with  his  people  in  the 
infancy  of  the  world;  we  learn  that  he  promised 
them  a  Redeemer:  that  all  their  daily  sacrifices 
and  religious  worship  typified  his  coming,  his  suf- 
ferings and  his""  death,  and  that  all  his  dealings 
with  his  people  at  that  early  period  were  specially 
intended  to  keep  before  the  minds  of  men  the 
sublime  truth,  that,  reconciliation  with  God  and  a 
restoration  to  their  lost  condition  could  only  be 
effected  through  the  atonement  of  the  promised 
Messiah.  And  if  Mr.  Pierson  claims  that  Free- 
masonry must  have  been  instituted  by  the  Most 
High,  then  he  simply  affirms  that  the  Most  High 
instituted  one  system  of  religion  as  revealed  in  the 
Old  Testament,  embodying  all  the  type*  and 
shadows  of  a  future  Saviour,  and  another  system  of 
religion  as  revealed  in  Freemasonry,  which  abso- 
lutely denies,  rejects,  disowns,  and  dishonors  that 
Saviour.  That  is  to  say,  God  is  the  author  of  two 
distinct  and  different  systems  of  religion,  the  one 
pagan,  the  other  Christian;  the  one  false  as  the 
serpent,  the  other  true  as  God  himself.  In  the 


MASONRY    A    RELIGIOUS    INSTITUTION.  49 

very  next  sentence  to  the  one  already  quoted,  it  is 
distinctly  affirmed,  that  "the  identity  of  the  Ma- 
sonic institution  with  the  Ancient  Mysteries"  i.  e. 
with  pagan  secret  worship  "is  obvious,"  and  strange 
to  say  it  is  boldly  asserted  of  Masonry,  that  it  was 
instituted  by  the  Most  High.  That  is  to  say,  Ma- 
sonry and  the  secret  worship  of  paganism  are  one 
and  the  same,  and  as  "it  is  claimed  for  Masonry 
that  it  has  been  instituted  as  a  vehicle  to  preserve 
and  transmit  the  dealings  of  the  Most  High  with 
his  people  in  the  infancy  of  the  world,"  therefore, 
it  follows  that  the  debasing,  licentious  worship  of 
Baal  and  Osiris  in  Samaria  and  Egypt,  was  the 
true  religion  of  God,  and  consequently  that  the 
Bible  is  worse  than  an  old  wife's  fable.  This  is  the 
natural  deduction,  if  I  accept  Pierson's  theory,  and 
in  this  way  the  word  of  God  is  made  of  none  effect 
by  "Masonic  tradition." 

But  again  we  read  on  p.  14: — 

"But  the  Order  of  Freemasonry  goes  further 
than  did  the  Ancient  Mysteries,  it  becomes  a  con- 
servator  as  well  as  a  depository  of  religion,  science 
and  art." 

And  again  on  p.  15: — 

"Thus,  without  any  reference  to  forms  and 
modes  of  faith,  it  furnishes  a  series  of  indirect  evi- 
dences, which  silently  operate  to  establish  the  great 
and  general  principles  of  religion"  And 

In  the  "General  Ahiman  Rezon"  by  Sickles, 
p.  57,  we  read: — 


5° 


"That  our  rites  embrace  all  the  possible  cir- 
cumstances of  man — moral,  social  and  spiritual — 
and  have  a  meaning  high  as  the  heavens,  broad  as 
the  universe,  and  profoun^  as  eternity." 

If  this  does  not  mean  that  Freemasonry  is  a 
religious  philosophy,  then  I  must  confess  myself 
unable  to  comprehend  the  plain  import  of  words. 
No  stronger  language  than  this  can  be  used  in 
reference  to  Christianity. 

Again,  in  the  "Symbolism  of  Freemasonry," 
p.  ii,  Dr.  Mackey  says: — 

"Now,  I  contend  that  the  philosophy  of  Free- 
masonry is  engaged  in  the  contemplation  of  the 
divine  and  human  character." 

What  more  can  be  said  of  the  Christian 
religion  than  this — that  it  is  engaged  in  the  con- 
templation of  the  divine  and  human  character? — and 
if  we  do  not  believe  from  this  testimony  that  Free- 
masonry is  a  system  of  religion,  then  why  should 
we  believe  from  testimony  not  a  whit  stronger 
that  Christianity  is  a  system  of  religion? 

But  Dr.  Mackey  sets  this  whole  matter  of  the 
religious  character  of  Freemasonry  at  rest  in  his 
"Text-book  of  Masonic  Jurisprudence,"  p.  95, 
where  he  says: — 

"The  truth  is,  that  Masonry  is  tmdoubtedly  a 
religious  institution,  its  religion  being  of  that 
universal  kind  in  which  all  men  agree." 

And  in  his  celebrated  "Masonic  Lexicon"  he  not 
only  asserts  in  the  plainest  possible  terms  the  religious 


MASONRY    A    RELIGIOUS    INSTITUTION.  51 

character  of  the  Masonic  institution,  but  he  also  af- 
firms in  language  which  cannot  be  mistaken  or  mis- 
understood, the  sort  of  a  religion  it  is,  and  the  uni- 
versal law  which  all  must  observe  in  relation  to  it. 

In  the  "Lexicon  of  Freemasonry,"  p.  404,  he 
says : — 

"The  religion  then  of  Masonry  is  pure  theism, 
on  which  its  different  members  engraft  their  own 
peculiar  opinions;  but  they  are  not  permitted  to  in- 
troduce them  into  the  lodge,  or  to  connect  their 
truth  or  falsehood  with  the  truth  of  Masonry." 

From  all  this  vast  array  of  Masonic  testimony, 
then,  furnished  as  it  is  by  its  accredited  text-books 
and  by  the  very  highest  and  most  honored  rulers 
of  the  order,  you  will  at  once  understand  that  Free- 
masonry is  claimed  to  be  a  religious  institution  and 
nothing  more;  not  a  mere  benevolent  or  social 
organization,  but  simply  a  religious  system  estab- 
lished, as  we  have  already  seen,  for  the  "purification 
of  the  heart  and  the  worship  of  God,"  through  the 
spiritual  consecration  of  the  implements  and  ma- 
terials of  a  handicraft  Mason. 

But  we  have  still  further  evidence,  and  one 
equally  convincing,  that  Freemasonry  is  a  religious 
institution,  namely:  The  "chief  design  which  con- 
stitutes all  its  teachings,"  and  which  is  asserted  to 
be  the  "elucidation  and  enforcement  of  divine  truth." 
I  shall  now  give  but  a  very  few  extracts  from  the 
text-books  upon  this  point,  as  I  intend  to  refer  to 
it  more  at  length  at  another  time. 


In  the  "Manual  of  the  Lodge,"  p.  26,  Dr. 
Mackey  says  that: — 

"Search  of  truth  is  the  great  object  of  all 
Masonic  labor." 

And  again,  on  p.  29:--- 

"Spiritual  light,  which  is  but  another  name  for 
Divine  truth — the  truth  of  God  and  the  soul — the 
nature  and  essence  of  both,  which  constitute  the 
chief  design  of  all  Masonic  teaching." 

And  again,  on  p.  93: — 

"Now,  what  are  the  wages  of  a  speculative 
Mason  ?  Not  corn,  nor  wine,  nor  oil.  All  these 
arc  but  symbols.  His  wages  are  truth" 

And  again,  from  the  "Symbolism  of  Free- 
masonry," by  Mackey,  p.  149: — 

"He  (the  candidate)  craves  an  intellectual  illu- 
mination, which  will  bring  to  his  view  as  an  eye- 
witness the  sublime  truths  of  religious  philosopJiy 
and  science,  which  it  is  the  great  design  of  Free- 
masonry to  teach." 

And,  last  of  all,  Freemasonry  is  proved  to  be  a 
religious  institution,  from  the  fact  that  its  halls  and 
temples  are  said  to  be  consecrated  or  set  apart  for 
sacred  and  holy  purposes,  as  distinguished  from 
profane  edifices. 

In  the  "Text-book  of  Masonic  Jurisprudence," 
by  Mackey,  p.  288,  we  read  as  follows: — 

"CONSECRATION. — The  ceremony  of  conse- 
crating religious  edifices  to  the  sacred  purposes  for 
which  they  are  intended  by  mystic  rites,  has  been 
transmitted  to  us  from  the  remotest  antiquity.  'His- 
tory,' says  Dudley,  'both  ancient  and  modern,  tells  us 


MASONRY    A    RELIGIOUS  INSTITUTION.  53 

that  extraordinary  rites,  called  rites  of  consecration 
or  dedication,  have  been  performed  by  people  of  all 
ages  and  nations  on  the  occasion  of  the  first  appli- 
cation of  altars,  or  temples,  or  places  to  religious 
uses,' " 

And,  after  citing  the  examples  of  Moses,  Solo- 
mon, and  the  "returned  exiles"  from  the  Babylon- 
ish captivity,  he  goes  on  to  say : — 

"Among  the  pagans,  ceremonies  of  the  most 
magnificent  nature  were  often  used  in  setting  apart 
their  gorgeous  temples  to  the  purposes  of  worship. 
A  Masonic  lodge  is,  in  imitation  of  these  ancient 
examples,  consecrated  with  mystic  ceremonies  to 
the  sacred  purposes  for  which  it  had  been  con- 
structed. By  this  act  it  is  set  apart  for  a  holy 
object,  the  cultivation  of  the  great  tenets  of  a 
Mason's  profession,  and  becomes,  or  should  become, 
in  the  mind  of  the  conscientious  Mason,  invested 
with  a  peculiar  reverence  as  a  place  where,  as  he 
passes  over  its  threshold,  he  should  feel  the  applica- 
tion of  the  command  given  to  Moses:  'Put  off  thy 
shoes  from  off  thy  feet,  for  the  place  whereon  thou 
standest  is  holy  ground.'  '' 

Such  language  as  this  can  only  be  used  in 
reference  to  a  religious  institution,  and  the  exam- 
ples adduced  by  the  Masonic  law-giver,  namely: 
that  of  anciently  consecrating  "altars,  temples  or 
places"  to  religious  uses,  such  as  the  Tabernacle, 
the  first  and  second  Temples,  and  likewise  the  gor- 
geous temples  of  the  pagans,  in  imitation  of  all  of 
which  Masonic  lodges,  halls  and  temples  are  set 
apart  for  holy  purposes,  clearly  demonstrate  the 
fact  that  Freemasonry  is  a  religious  institution,  and 


54 


even  that  it  is  of  so  sacred  a  character  that  in  fact 
the  very  floor  of  its  lodges  is  "holy  ground.'" 

And  again,  on  p.  293: — 

"The  consecration  and  dedication  may  be  con- 
sidered as  the  religious  formularies,  which  give  a 
sacred  character  to  the  lodge,  and  by  which  it  is 
to  be  distinguished  from  a  profane  association, 
intended  only  for  the  cultivation  of  good  fellow- 
ship." 

Comment  on  this  is  entirely  unnecessary,  for  it 
is  scarcely  possible  to  utter  language  in  any  plainer 
words.  The  lodge  must  be  "distinguished  from  a 
•profane  association,'"  or  even  from  a  society  of  men 
"where  only  good  fellowship  is  cultivated."  It  must 
ever  be  regarded  in  its  true  sacred  character,  and 
the  mystic  rites  of  "consecration  and  dedication" 
are  the  "religious  formularies,"  which  "give  this 
sacred  character  to  the  Masonic  lodge." 

Thus  it  has  been  clearly  established,  that  Free- 
masonry claims  to  be  a  religious  institution,  and 
(what  is  more)  that  it  attempts  to  prove  and  sustain 
that  claim  beyond  the  possibility  of  a  dispute,  or 
the  shadow  of  a  doubt.  It  claims  to  be  a  religious 
institution.  First,  because  of  the  principles  it  incul- 
cates. Second,  because  of  its  prayers  and  benedic- 
tions. Third,  because  of  the  character  of  its  lodge 
work.  Fourth,  because  of  its  professed  object. 
Fifth,  because  of  its  consecration  ceremonies,  which 
alone  are  sufficient  to  distinguish  it  from  a  profane 
association,  and,  lastly,  because  of  its  divine  origin. 


MASONRY    A    UKLJCJIOUS    INSTITUTION.  55 

ITcnry: — Yes,  I'm  thoroughly  satisfied  on  that 
point.  I  am  fully  convinced  that  Masonry  is,  with- 
out any  doubt,  a  religious  institution,  else  of  course, 
all  its  various  text-books,  manuals,  monitors,  and 
lexicons,  would  never  dare  to  assert  in  such  very 
strong  and  positive  language  that  it  is  so;  but, 
after  all,  may  not  Freemasonry  be  a  Christian 
institution,  just  as  the  Methodist,  Baptist,  or  Con- 
gregational Churches  are?  And  indeed,  I  suppose, 
I  am  justified  in  thus  judging  of  its  religious  char- 
acter, from  the  fact  that  very  many  of  the  ministers 
of  these  different  churches  are  members  of  the 
order. 

Mr.  Barton: — No,  my  son,  Freemasonry  is  not 
a  Christian  institution,  nor  does  it  even  pretend  in 
the  very  remotest  degree  to  be  any  such  thing. 
But  it  is,  nevertheless,  a  religious  system,  just  as 
Mahommedanism,  Buddhism,  Judaism,  and  Roman- 
ism, are  religious  systems.  On  this  point  ignorant 
Masons  generally  make  a  very  great  mistake. 
They  confound  the  word  "religion"  with  Christi- 
anity, and  hence  they  deny  that  Masonry  is  a 
religious  institution  at  all,  while  they  simply  mean 
only  to  deny  that  it  is  the  Christian  religion.  Christi- 
anity is  the  true  religion  established  by  the  Father, 
through  the  Lord  Jesus  Christ,  for  man's  redemption 
and  for  his  restoration  to  holiness  and  fellowship  with 
Himself,  while  Masonry  is  but  a  base  counterfeit,  and 


56  THE  MASTER'S  CARPET. 

was  only  established,  or  rather  revived,  in  the  early 
part  of  the  last  century,  in  a  London  grog-shop. 
But  this  I  shall  more  fully  explain  to  you  at  another 
time.  For  the  present,  however,  let  us  remember  that 
as  regards  the  religious  character  of  Freemasonry, 
there  can  be  no  controversy. 

In  "Webster's  Unabridged,"  the  word  "religion" 
is  defined  as  being: 

ist.     "The  recognition  of  God  as  an  object  of 
worship,  love  and  obedience." 

2d.  "Any  system  of  faith  and  worship." 
3d.  "The  rites  or  services  of  religion." 
Now,  Masonry  claims  to  recognize  God  as  "an 
object  of  worship  and  obedience,"  and  hence,  on  this 
ground,  it  is  a  religious  institution.  Again,  Masonry 
is  a  "system  of  faith  and  worship,"  and  therefore  in 
this  sense,  also,  it  is  a  religion,  while  its  various  "rites 
and  services"  most  unquestionably  establish  its  re- 
ligious character.  But,  as  already  stated,  it  is  nothing 
more  than  a  base  counterfeit,  and  yet  (with  shame  be 
it  stated,)  every  minister  and  professing  Christian 
who  is  initiated  into  its  pretended  mysteries  must 
bind  himself  under  oaths,  which  are  enforced  by  the 
most  terrible  death  penalties,  that  he  will  "conform  to 
and  abide  by,  and  ever  maintain  and  support,  every 
edict,  rule,  law,  decree  and  regulation"  of  this  false 
religious  philosophy,  no  matter  what  its  nature  or  re- 
quirements may  be. 


CHAPTER  in. 

THE  MASONIC  RELIGION  EXAMINED. — Moral  law 
of  nature. — Purely  antichrist! an. — True  God 
entirely  ignored. — Grand  Orient  of  France.— 
Masqnic  despotism.— Obedience  right  or  wrong. 
Masonry  and  Romanism.— Pure  theism. — Ma- 
sonic religion  not  founded  on  the  Bible. — 
Masonic  traditions. — Romanism  and  Masonry 
compared. — Condemned  by  the  word  of  God. 

Henry : — I  begin  to 
feel  a  deeper  interest 
in  the  study  of  the 
Masonic  philosophy 
than  I  ever  thought 
I  shonld.  I  always  had 
an  idea  that  it  was 
simply  an  association  established  merely  for  benevo- 
lent purposes  only,  with  a  little  conviviality  or  socia- 
bility thrown  in  to  render  its  meetings  more  inter- 
esting, and  to  encourage  its  members  to  attend  lodge 
more  regularly,  but  I  never  thought  of  it  as  being 
a  system  of  religion.  I  am  now,  however,  thoroughly 
convinced  on  that  point.  Indeed,  I  cannot  see,  in 
the  face  of  the  evidence  adduced,  how  any  one  can 
deny  it.  But  what  sort  of  a  religion  does  Free- 
masonry inculcate?  And  what  "-rights  and  benefits," 


5  THE  MASTERS  CARPET. 

if  any,  does  it  pretend  to  confer  on  its  adhering 
members? 

Mr.  Barton  : — The  subject  to  which  your  ques- 
tions allude,  my  dear  Henry,  is  exceedingly  important 
and  ought  to  be  thoroughly  investigated,  and  fully 
and  clearly  understood.  .  • 

The  silly  so-called  secrets  of  the  Masonic  sys- 
tem have  been  exposed  and  explained  time  and 
again  during  the  last  fifty  years  at  least.  Its 
passwords,  signs,  grips,  and  the  clownish  buffoonery 
of  its  initiatory  ceremonies,  have  all  been  published 
to  the  world  over  half  a  century  ago,  and  hence,  to 
direct  attention  in  an  especial  manner  to  the  Masonic 
ritual,  or  to  explain  to  you  merely  how  Masons 
are  made,  would  be  only  to  demonstrate  how  very 
foolish  and  stupid  men  are  sometimes  capable  of 
acting.  All  this  is  fully  set  forth  in  the  "Hand-book 
of  Freemasonry,"  and  to  that  work  I  would  there- 
fore refer  you  for  the  genuine  secrets  of  the  craft. 
But  that  we  may  fully  understand  and  thoroughly 
appreciate  the  absolute  wickedness  and  the  infidelity 
of  the  whole  Masonic  philosophy  we  must  carefully 
examine  and  expose  its  true  religious  character,  and 
the  source  from  which  it  is  derived.  To  begin  with, 
then: 

It  is  claimed  for  the  religion  of  Freemasonry, 
by  its  authorized  exponents  and  teachers,  that  it  is 

a  UNIVERSAL  RELIGION. 


MASONIC    RELIGION    EXAMINED.  59 

In  reference  to  this  point,  I  shall  direct  your 
attention  first  of  all  to  the  oldest  Masonic  document 
now  in  existence,  namely:  The  "Charges  of  a 
Freemason,"  originally  published  in  London  by  one 
James  Anderson,  in  1723,  and  the  basis  of  the 
written  law  of  Masonry.  This  document  we  find  in 
the  "Manual  of  the  Lodge,"  by  Mackey,  p.  215: 

CHARGE  I. — "CONCERNING  GOD  AND  RELIGION." 

"Though  in  ancient  times  Masons  were  charged 
in  every  country  to  be  of  the  religion  of  that  coun- 
try or  nation,  whatever  it  was,  it  is  now  thought 
more  expedient  only  to  oblige  them  to  that  religion 
in  iv hie h  all  men  agree" 

Here  then  we  have  it  positively  asserted  that 
the  religion  of  Masonry  is  "that  religion  in  which 
all  men  agree,"  and  further,  that  Freemasons,  as 
such,  are  now  everywhere  "obliged"  to  profess 
that  religion.  Now  this  "religion,"  whatever  else 
it  is,  cannot  possibly  be  Christian,  for  in  that  all 
men  do  not  agree — never  have,  and  during  the 
present  dispensation  never  will.  Neither  is  it  Ro- 
manism, Judaism,  Mohammedanism,  or  Mormonism, 
for  in  none  of  these  systems  do  "all  men  agree." 
The  religion  of  Masonry,  therefore,  must  be  a 
religion  entirely  peculiar  to  itself,  from  the  very 
nature  of  which  it  borrows  its  vaunted  universality, 
and  by  means  of  which  it  boastingly  pretends  to 
associate  upon  one  common  religious  platform  men 


60  THE  MASTER'S  CARPKI. 

of  every  country,  and  kindred,  and  tongue,  and 
people,  and  nation.  But  how  is  this  pretended 
universality  sought  to  be  established?  And  what 
is  that  peculiar  feature  of  the  Masonic  system 
which,  it  claims,  renders  it  thus  acceptable  to  all 
classes  of  religionists,  but  in  reality  to  men  of  no 
religion  at  all? 

The  answer  to  this  is  found,  and  can  only  be 
found,  in  the  fact  that  it  virtually  ignores  the  law 
of  God  as  revealed  in  the  Bible,  and  that  it  posi- 
tively repudiates  and  rejects  the  divinity  and  the 
mediatorship  of  the  Lord  Jesus  Christ.  On  this 
subject  we  have  the  most  ample  testimony  that  can 
possibly  be  furnished  by  Masonic  works  of  the 
highest  standard. 

In  the  "Text-book  of  Masonic  Jurisprudence," 
by  Mackey,  on  p.  502,  it  is  stated  that: — 

"Every  Mason  is  .  obliged  by  his  tenure  to 
obey  the  moral  law."  (Old  Charges  of  1722.) 
"Now  this  moral  law  is  not  to  be  considered  as 
confined  to  the  decalogue  of  Moses,  within  which 
narrow  limits  the  ecclesiastical  writers  technically 
retain  it,  but  rather  as  alluding  to  what  is  called 
the  lex  naturce,  or  the  law  of  nature" 

Or,  in  other  words,  when  the  Almighty  delivered 
his  law  for  man's  government  he  gave  it  so  very 
imperfect,  so  incomplete,  and  so  utterly  inadequate 
to  the  purpose  for  which  he  intended  it,  that  it  is 
found  to  be  entirely  "too  narrow,"  and  too  "lim- 


MASONIC    RELIGION    EXAMINED.  6l 

ited"  to  be  accepted  as  the  standard  of  right  in 
Masonic  lodges,  and  hence  Freemasonry  very 
judiciously  manufactures  a  much  superior  law  for  its 
own  especial  use,  which  it  calls  the  "lex  naturce,  or 
law  of  nature,"  which  it  proclaims  as  its  only 
religious  standard,  and  which  every  one  of  its  mem- 
bers "by  his  tenure  is  bound  to  obey."  If  this  is 
not  turning  the  truth  of  God  into  a  lie,  will  some 
Masonic  divine  have  the  goodness  to  say  how  other- 
wise it  could  be  done,  and  to  better  effect? 

But  Dr.  Mackey  continues: — 

"This  is  the  'moral  law'  to  which  the  old 
charge  already  cited  refers,  and  which  it  declares 
to  be  the  law  of  Masonry.  And  this  was  wisely 
done,  for  it  is  evident  that  no  law  less  universal 
could  have  been  appropriately  selected  for  the 
government  of  on  institution  whose  prominent 
characteristic  is  its  universality." 

Of  course^ it  was  "wisely  done!"  Why  should 
such  a  noble  institution  as  Freemasonry — so  broad 
in  its  philosophy — so  universal  in  its  membership, 
and  so  extensive  in  its  wonderful  benevolence,  be 
governed  by  so  "narrow,"  and  so  "limited"  a  code 
as  the  law  of  God?  Freemasonry,  which  is  so 
exceedingly  generous  and  expansive  in  the  immen- 
sity of  its  charity  as  to  exclude,  by  stern  decree,  at 
least  seventy-five  per  cent,  of  the  whole  human 
family  from  the  very  least  of  its  boasted  benefits, 
must  have  something  better!  Why  should  such  a 
noble  institution  as  this  be  governed  by  so  "limited" 


62  THE  MASTER'S  CARPET. 

a  set  of  precepts  as  are  to  be  found  in  the  moral 
law  of  Jehovah?  No,  no,  that  would  never  do. 
Freemasonry  must  have  a  code  of  laws  far  superior 
to  that,  and  entirely  more  suitable  to  its  own  pecu- 
liar morality,  and  so  it  has  set  up  for  itself  a  some- 
thing called  the  "lex  nature?"  or  "law  of  nature." 
But  let  us  hear  the  great  Masonic  Dr.  Mackey  out. 
He  says,  in  continuation: — 

"The  precepts  of  Jesus  could  not  have  been 
made  obligatory  on  a  Jew;  a  Christian  would  have 
denied  the  sanctions  of  the  Koran ;  a  Mohammedan 
must  have  rejected  the  law  of  Moses,  and  a  disciple 
of  Zoroaster  would  have  turned  from  all  to  the 
teachings  of  his  Zend  Avesta.  The  universal  law 
of  nature,  which  the  authors  of  the  old  charges 
have  properly  called  the  moral  law,  is,  therefore, 
the  only  law  suited  in  every  respect  to  be  adopted 
as  the  Masonic  code." 

Here  lies  the  secret  of  the  whole  matter.  "The 
precepts  of  Jesus"  must  be  rigidly  .excluded,  the 
law  of  nature  must  be  substituted  for  the  law  of 
God,  and  a  religious  philosophy,  founded  upon  this 
law,  must  be  substituted  for  the  religion  of  the  Bible; 
and  upon  this  broad  infidel  platform  it  is  boasted 
that  men  of  every  clime  and  every  religion,  or  of 
no  religion  at  all,  may  and  do  harmoniously  asso- 
ciate together.  But  how  can  a  professing  Christian, 
and  more  especially  a  Christian  minister,  solemnly 
swear  to  "maintain  and  support"  such  a  wicked 
combination  as  this?  Or  if  he  is  unwittingly  led 


MASONIC    RELIGION    EXAMINED.  63 

into  such  an  infidel  conspiracy  how  can  he  consist- 
ently remain  a  member  of  it,  and  thus  by  the  very 
example  he  sets  encourage  others  to  do  the  same? 

Taking  the  very  best  possible  view  of  Free- 
masonry, is  there  any  one  single  doctrine,  or  any 
one  duty  inculcated  and  enforced  by  the  Masonic 
philosophy,  which  is  not  found  to  be  inculcated 
by  God's  law  and  within  the  pale  of  the  Christian 
church?  "The  church  of  the  living  God  is  the 
pillar  and  the  ground  of  the  truth,"  (i  Tim.  iii.  15) 
which  the  Lord  Jesus  Christ  has  "sanctified  and 
cleansed  with  the  washing  of  water  by  the  word, 
that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot  or  wrinkle  or  any  such 
thing,  but  that  it  should  be  holy  and  without  blem- 
ish." (Eph.  v.  26  27.)  Can  this  be  said  of  the 
Masonic  institution?  Is  that  miserable  system  of 
sin  and  folly  "without  spot  or  wrinkle?"  And  are 
the  laws  and  precepts  of  Freemasonry,  its  obliga- 
tions, death  penalties,  and  its  foul  philosophy  of 
selfishness,  deceit,  and  cunning,  "holy  and  without 
blemish?"  Why,  to  compare  the  church  of  Christ 
to  Masonry  would  be  about  the  same  as  comparing 
the  brightness  of  the  sun  to  the  darkness  of  mid- 
night, or  the  glory  of  the  Mount  of  Transfiguration 
to  the  blackness  of  despair  in  the  regions  of  eternal 
woe.  Upon  what  hypothesis  then  can  a  professing 
Christian,  and  more  especially  a  Christian  minister, 


64  THE   MASTER'S  CARPET. 

justify  his  conduct  in  connecting  himself  with  the 
Masonic  institution,  and  in  swearing  to  support  its 
laws,  rules  and  edicts,  whether  "right  or  wrong  ?" 

Secondly,  the  religion  of  Masonry  places  tJie 
gods  of  paganism  on  a  level  'with  the  God  of  the 
Bible,  and  its  laws  and  edicts  are  especially 
antagonistic  to  Christianity. 

Of  course,  when  it  accepts  the  "lex  naturce,  or 
law  of  nature,"  as  of  equal  authority  with  the  De- 
calogue of  Exodus,  it  necessarily  follows  that  it 
honors  the  "god  of  nature"  as  much  as  it  does 
the  true  God.  As  regards  this  point,  we  read  in 

"Webb's  Monitor  of  Freemasonry,"  by  Rob. 
Morris,  p.  280,  as  follows: — 

"So  BROAD  is  the  religion  of   Masonry,  and  so 

CAREFULLY  ARE  ALL  SECTARIAN  TENETS  EX- 
CLUDED FROM  THE  SYSTEM,  that  the  Christian,  the 
Jew,  and  the  Mohammedan,  in  all  their  numberless 
sects  and  divisions,  may,  and  do  harmoniously  com- 
bine in  its  moral  and  intellectual  work  with  the  Bud- 
dhist, the  Parsee,  the  Confucian,  and  the  worshiper 
of  Deity  under  every  form." 

Here,  in  plain,  simple  language,  we  have  the 
true  nature  of  the  Masonic  religion  very  accurately 
defined,  and  its  one  great  leading  characteristic  of 
the  positive  rejection  of  every  feature  of  Christianity 
authoritatively  declared  and  set  forth: — 

First,  it  is  a  "broad"  religion.  Secondly,  it  is 
so  broad  that  "all  sectarian  tenets  are  carefully 
excluded  from  the  system"  Thirdly,  this  religion 


MASONIC    KKi.KJlON     KX  A  MINK  1)  .  65 

of  Masonry  is  so  "  broad"  that  the  Christian,  the, 
Jc\\ ,  the  Parsce,  the  Mahomedan,  the  Confucian, 
and  the  worshipper  of  Deity  under  every  form 
including  the  wild  Aral)  and  the  American  savage, 
"mav,  and  do  harmoniously  combine  in  its  moral 
and  intellectual  work."  And  in  order  to  become  a 
living,  working  member  of  this  truly  accommo- 
dating institution,  the  minister  and  the  professing 
Christian  must  hind  himself  by  the  most  solemn 
obligations  to  "  conform  to,  and  abide  by  all  its 
laws  and  teachings." 

Again  in  "  Webb's  Monitor,"  by  Morris,  p.  284, 
it  is  asserted  that: — 

"  The  religious  tenets  of  Freemasonry  are  few, 
simple,  but  fundamental.  The  candidate  must  pro- 
fess a  belief  in  . Deity  before  initiation." 

This  is  the  Mason's  creed,  and  the  one  sole 
article  of  faith  of  the  Masonic  religion,  as  practised 
in  the  United  States.  It  professes  to  demand 
"belief"  in  a  God.  But  in  what  God  does  Free- 
masonry require  its  candidates  to  profess  a  belief? 
The  claim  is  made  that  "the  Budhist,  the  Parsee,  and 
the  Confucian,"  according  to  Masonic  law  and 
usage  "  may,  and  do  harmoniously  combine  with 
the  Mahomedan,  the  Jew,  and  the  Christian  in  the 
moral  and  intellectual  work  "  of  the  Masonic  insti- 
tution, but  surely  all  these  do  not  believe  in  the 
same  God.  The  Confucian  believes  in  the  God 


66  THE  MASTER'S  CARPET. 

Josh  ;  the  Mahomeclan  believes  in  the  God  of  the 
Koran  ;  while  the  Htidhist  and  the  Parsee  are 
idolatrous  pagans  of  the  most  pronounced  and  posi- 
tive type.  And  hence,  of  course,  the  God  of 
Masonry  must  be  anything  and  everything  that  the 
capricious  fancy  of  any  or  of  all  these  people  may 
choose  to  make  him.  The  words  "God"  and 
"  Lord,"  it  is  true,  are  very  frequently  used  in  the 
Masonic  ritual,  but  these  names,  Masonically  ex- 
pressed, .can  have  no  more  reference  to  the  true 
God  and  to  his  worship  than  the  square  of  the 
Worshipful  Master  has  to  the  cross  of  Calvary.  If 
the  God  of  the  Bible  is  the  true  God,  and  if  in 
that  book  He  has  given  us  a  revelation  of  Himself, 
then  most  assuredly  the  Masonic  philosophy  is  a 
libelous  falsehood,  and  the  God  of  Masonry  a  sense- 
less myth. 

But  the  Christian  believes  and  worships  the 
one  only  living  and  true  God,  everlasting — Father, 
Son  and  Holy  Ghost,  "  who  at  sundry  times,  and  in 
divers  manners,  spake  in  time  past  unto  the  fathers 
by  the  prophets,"  and  who,  in  the  person  of  the 
Lord  Jesus  Christ,  "  appeared  once  in  the  end  of 
the  world  to  put  away  sin  by  the  sacrifice  of  him- 
self." How  can  it  be  truthfully  asserted  then  by  the 
rulers  of  Masonry,  that  a  professing  Christian,  or  a 
Christian  minister  can  harmoniously  combine  with 
Chinese,  Turks,  and  pagan  Budhists,  in  the  various 


MASONIC    RELIGION     EXAMINED.  67 

religious  exercises  of  the  lodge,  especially  when  the 
law  is  expressly  laid  down  that,  from  the  peculiar 
construction  of  the  Masonic  philosophy,  the  name 
of  Christ  must  be  "carefully  excluded."  (?) 

No  man  can  serve  two  masters;  and  no  Christian 
can  worship  God,  through  Christ,  in  the  church, 
while  he  pretends  to  worship  the  pagan's  God,  with- 
out Christ,  in  the  lodge.  No,  the  Masonic  claim  in 
this  respect  is  a  mere  shallow  pretense,  and  hence, 
while  American  Freemasonry  requires  all  candi- 
dates to  profess  a  "belief  in  deity,"  it  nowhere 
inculcates,  nor  can  it  consistently  inculcate  faith 
and  trust  in  the  God  of  heaven. 

The  Grand  Orient  of  France,  however,  the 
highest  Masonic  authority  in  that  country,  and  in 
fact  the  foster  parent  of  the  Freemasonry  of 
America,  is  more  honest  in  its  expression  inTegard 
to  its  religious  tenets,  and  more  true  to  the  real 
principles  of  the  Masonic  philosophy,  than  the 
Grand  Lodges  of  the  United  States;  for  while  the 
latter  hypocritically  pretend  to  inculcate  faith  in 
God,  while  they  reject  Christ,  the  latter,  by  a  de- 
cree passed  at  its  last  Grand  Annual  Conclave,  has 
orclered  the  name  of  God  to  be  entirely  stricken 
out  from  every  part  of  its  work  and  ritual.  To 
require  a  belief  in  God,  while  the  Lord  Jesus 
Christ  is  disowned  and  rejected,  is  a  piece  of  the 
most  consummate  hypocrisy,  and  hence  the  French 


68 


Freemasons  recognizing  this  fact,  and  believing 
no  God  at  all  is  quite  as  good,  if  not  better  and 
more  preferable,  than  God  without  Christ,  have 
come  out  in  their  true  Masonic  colors,  and  have 
rejected  God  altogether,  and  when  their  brethren 
in  this  and  other  countries  will  follow  their  exam- 
ple, is  only  a  mere  question  of  time. 

But  again  in  "  Webb's  Monitor,"  by  Morris, 
p.  285  we  read: — 

"  The  Ten  Commandments  or  their  equival- 
ent embrace  the  gist  of  the  Masonic  religion" 

In  this  simple  assertion  of  the  Masonic  law- 
giver we  have  three  things  very  distinctly  affirmed. 
First:  that  there  is  a  Masonic  religion.  Second: 
that  the  gist  of  the  Masonic  relgion  is  embraced 
in  the  Ten  Commandments,  and  Third:  that  the 
Masonic  authorities  allow  that  the  Ten  Command- 
ments may  have  an  equivalent. 

The  first  of  these  propositions  has  been  already 
fully  established  by  numerous  quotations,  both  from 
the  ritual  and  from  the  standard  works  of  the 
institution  ;  the  second  is  an  additional  proof  of  the 
antichristian  character  of  its  religious  philosophy, 
while  the  third  savors  very  strongly  of  the  rankest 
blasphemy.  If  Freemasonry  admits  that  God's  law 
may  have  an  "  equivalent,"  and  that  that  "  equiva- 
lent" can  be  found  in  the  writings  of  Mahomed^ 
Confucius,  or  Joe  Smith,  then  it  simply  affirms  that 


MASONIC    RELIGION    EXAMINED.  69 

the  God  of  heaven  is  no  better  and  no  wiser  than 
a  mere  sensual  adventurer,  a  tyranical  usurper,  or 
an  ambitious  pretender. 

.Thirdly,  The  religion  of  Masonry  is  a  system 
of  absolute  despotism,  and  like  that  of  Rome, 
demands  a  blind  unquestioning  obedience  to  all  its 
laivs,  rules,  and  edicts,  "v/ictker  "right  or  wrong" 

While  Freemasonry  is  a  religious  philosophy, 
pretending  to  teach  piety  and  morality  though  its 
laws  and  landmarks  are  so  framed  and  interpreted 
as  to  exclude  from  its  system  every  particle  of  the 
Christian  faith,  and  while  it  admits  that  any  pagan 
philosopher  may  frame  a  code  of  laws  equal  in  every 
respect  to  the  moral  law  of  God,  yet  lest  any  of 
its  members,  lay  or  clerical,  should  repent  of  his 
wicked  folly  in  entering  such  a  notorious  combina- 
tion of  fraud,  deception,  and  infidelity,  and  so  secede 
from  its  ranks,  it  requires  every  candidate  by  a 
most  terrible  obligation  to  enter  into  a  life-long 
covenant  with  it,  and  to  bind  himself  forever  to 
obey,  without  questioning,  every  law,  rule  and  decree 
of  the  system  under  any  and  ail  circumstances. 

This  purely  despotic  principal  is  very  clearly 
asserted  in  the  following  extracts  from  the  Masonic 
obligations : — 

In  the  Fellow  Craft's  Obligation,  section  2 : — 

"  I  furthermore  solemnly  promise  and  swear 
that  I  will  stand  to  and  abide  by  all  the  laws,  rules 


THE 


and  regulations  of  the  Fellow  Craft  degree,  so  far 
as  the  same  shall  come  to  my  knowledge." 

And  again,  in  the  Master  Mason's  Oblig  ation, 
section  2: 

"I  furthermore  solemnly  promise  and  swear 
that  I  will  conform  to  and  abide  by  all  the  laws, 
rules  and  regulations  of  the  Master  Mason's  degree 
and  of  the  lodge  of  which  I  may  herefater  become 
a  member,  and  that  I  will  ever  maintain  and  sup- 
port the  constitution,  laws  and  edicts  of  the  Grand 
Lodge  under  which  the  same  shall  he  holden,  so 
far  as  the  same  shall  come  to  my  knowledge." 

"To  all  of  this  I  most  solemnly  and  sincerely 
promise  and  swear,  with  a  firm  and  steadfast  reso- 
lution to  keep  and  perform  the  same  without  any 
equivocation,  mental  reservation,  or  secret  evasion 
of  mind  whatever,  binding  myself  under  no  less  a 
penalty  than  that  of  having  my  hody  seyered  in 
twain,  my  bowels  taken  from  thence  and  burned  to 
ashes,  and  the  ashes  scattered  to  the  four  winds  of 
heaven,  so  that  no  more  trace  or  remembrance 
might  be  had  of  so  vile  and  perjured  a  wretch  as 
I,  should  I  ever,  knowingly  or  willingly,  violate  or 
transgress  this,  my  solemn  obligation  as  a  Master 
Mason  ;  so  help  me  God,  and  keep  me  steadfast  in 
the  due  performance  of  the  same."  See  "Hand 
Book,"  pp.  66  and  99. 

If  such  an  oath  as  this  were  published  in  any 
of  the  daily  papers,  with  a  statement  that  it  was 
administered  in  the  dead  of  night,  and  at  a  secret 
meeting,  guarded  by  an  armed  sentinel,  by  the 
Molly  Maguire  or  Ku-Klux  societies  to  a  joining 
member,  the  whole  country  would  be  horrified,  and 
these  wicked  institutions  justly  ranked  as  among  the 
very  worst  of  their  kind  in  the  world.  And  yet, 


MASONIC    RELIGION    EXAMINED.  7! 

every  minister  in  being  made  a  Master  Mason 
must  take  this  oath. 

Now  compare  this  with  the  following  from 
the  oath  administered  by  the  Romish  church  to 
every  one  of  her  converts  and  mark  the  difference. 

In  the  Creed  of  Pope  Pius  IV.  Art.  xii  we 
read : — 

"  I,  N.  N.  do  at  this  present  freely  profess  and 
truly  hold  this  true  Catholic  faith  'without  'which 
no  one  CAN  BE  SAVED,  and  I  promise  most  con- 
stantly to  retain  and  confess  the  same  entire  and 
inviolate  with  God's  assistence  to  the  end  of  my 
life" 

And  then  every  priest,  bishop  and  ecclesiastic 
must  further  swear: — 

"  And  I  will  take  care  as  far  as  in  me  lies, 
that  it  shall  be  held,  taught  and  preached  by  my 
subjects,  or  by  those,  the  care  of  whom  shall  ap- 
pertain to  me  in  my  office;  this  I  promise,  vow  and 
swear — so  help  me  God  and  the  holy  gospels  of 
God." 

Is  the  Romish  system  then  any  more  exacting 
or  any  more  despotic  then  the  system  of  Masonry  ? 
Again  in  the  Masonic  ritual  the  following  questions 
and  answers  occur,  and  while  they  serve  to  indicate 
the  true  source  of  all  Masonic  piety  and  morality, 
they  also  point  out  the  only  bond  which  could 
otherwise  cement  this  wicked  conspiracy  together: 

"What  makes  you  a  Mason?"  "My  obli- 
gation." 


"What  makes  you  a  Fellow  Craft?"  "My 
obligation." 

"What  makes  you  a  Master  Mason?"  "My 
obligation."  (See  "Hand  Book,"  pp.  36,  182,  259.) 

Thus  we  see  that  the  Masonic  obligations  are 
the  very  foundation  of  the  whole  system,  and  with- 
out which  this  miserable,  wicked  sham  would  fall  to 
pieces  in  a  year;  and  the  only  condition  upon  which 
obedience  to  the  requirements  of  these  obligations  is 
demanded  and  enforced  is  explained  by  Dr.  Rob. 
Mrfrris,  Past  Grand  Master  of  Kentucky,  in  lan- 
guage so  plain  and  easy  that  no  Mason  can  fail  to 
understand  his  duty. 

In  "Webb's  Monitor,"  p.  196,  he  says: — 

"The  first  duty  of  the  reader  of  this  synopsis 
is  to  obey  the  edicts  of  his  Grand  Lodge.  Right  or 
wrong,  his  very  existence  as  a  Mason  hangs  upon 
obedience  to  the  powers  immediately  set  above  him. 
The  one  tmpardonable  crime  in  a  Mason  is  contu- 
macy or  disobedience" 

From  this,  I  think  we  can  have  a  pretty  clear 
conception  of  the  deep-rooted  conspiracy  and  the 
crafty  design  of  the  Masonic  institution.  First,  the 
candidate  is  made  to  swear  eternal  obedience  to  all 
Masonic  laws  and  edicts,  and  without  having  the 
slightest  knowledge  of  anyone  of  them;  then  the 
law  peremptorily  excluding  the  name  of  »Christ  is 
submitted  for  his  acceptance,  and,  lastly,  in  perfect 
harmony  with  the  requirements  of  his  Masonic 


MASONIC    RELIGION    EXAMINED.  73 

obligation,  a  blind,  implicit,  unwavering  obedience 
to  this  law  is  demanded  of  him  whether  "  right  or 
wrong" 

In  direct  opposition  to  this  terrible  system  of 
mental  and  moral  enslavement  and  as  if  in  utter 
condemnation  of  this  very  principle  of  the  Masonic 
institution,  the  word  of  God  distinctly  affirms  in 

Lev.  v.,  4  5.,  that : — 

"  If  a  soul  swear,  pronouncing  with  his  lips  to 
do  evil  or  to  do  good  whatsoever  it  be  that  a  man 
shall  pronounce  with  an  oath  and  it  be  hid  from 
him  when  he  knoweth  of  it  then  he  shall  be  guilty 
in -one  of  these,  and  it  shall  be  when  he  shall  be 
guilty  in  one  of  these  things  that  he  shall  confess 
that  he  had  sinned  in  that  thing." 

Freemasonry  says  to  every  candidate  ;  "swear, 
although  what  you  are  called  upon  to  swear  to  is 
hidden  from  you."  The  word  of  God  on  the  other 
hand  says  "if  you  do  this  you  sin  against  God  and 
you  shall  be  guilty." 

Fourthly,  The  religion  of  Freemasonry  is 
PURE  THEISM,  acknowledging  A  GOD  but  denying 
revelation" 

This  is  very  clearly  asserted  under  the  word 
"Religion"  in  the 

"  Lexicon  of  Freemasonry,  "•  by  A.  G.  Mackey> 
p.  404:— 

"  THE  RELIGION  THEN  OF  MASONRY  is  PURE 
THEISM  on  which  its  different  members  engraft 
their  own  peculiar  opinions,  but  they  are  not  per- 
mitted to  introduce  them  into  the  lodge  or  to  con- 
nect their  truth  or  falsehood  with  the  truth  of 
Masonry." 


In  the  extract  before  us,  my    dear    Henry,    we 
have    as    clear    and  emphatic    a    statement    as    can 
possibly  be  found  anywhere,    of  the    real    character 
of  the  Masonic    religious    philosophy.      It    is    PURE 
THEISM.     Nothing  more  and  nothing  less;  and  upon 
the  broad  platform  of  this  pure  theism   it   pretends 
to  unite  all  classes   and    conditions    of  men.      Now 
the  Jew,  the  Turk,  the  Confucian    and    the    Brah- 
min in  joining  the  Masonic    fraternity,    binds    him- 
self to  support  and  maintain  this  pure  theism.    But 
when  the   professing    Christian    or    minister    of  the 
gospel  becomes  a  Mason,    what   does    he    swear   to 
support  and  maintain?     Why  this  very  same  system 
of  ptire  theism.     And  when  the  Jew,  the  Mahom- 
edan  and  the  Unitarian  are  initiated,  or  when  they 
visit  a  lodge,  what  does  Masonic  law  require  them 
to  "exclude"  from  the  system?  Nothing;  absolutely 
nothing.     Their  religion,  if  they  have  any,  is  pure 
theism  already,  and  consequently   they    compromise 
nothing  whatever   religiously   by    being    made    Ma- 
sons.    But   when    a    Christian    minister    is    made   a 
Mason  and  lives  up  to  his  obligations,   what    is    he 
called  upon  to  exclude  and  what  does    he    maintain 
and  support?     He  must  "carefully    exclude    all  sec- 
tarian tenets."     That  is  he    cannot  use  the  name  of 
Jesus  Christ  in  the  lodge    room  in  connection  with 
any    Masonic    prayer    or    religious    ceremony.      He 
cannot  introduce    any    of,   what    Masonry    calls,  his 


MASONIC    RELIGION    EXAMINED.  75 


peculiar  Christian  opinions  into  the  lodge,  nor  "con- 
nect their  truth  or  falsehood  with  the  truth  of 
Masonry,"  and  hence  he  willfully  compromises  his 
Christian  character.  And  should  a  professing 
Christian  or  minister  so  far  forget  his  duty  as  a 
good  Mason  as  to  use  the  name  of  Christ  when 
called  upon  to  pray  in  any  Masonic  Assembly  he 
simply  violates  his  obligation  as  a  Master  Mason 
and  thus  in  reality  becomes  as  much  a  "perjured  villain" 
as  if  he  had  proclaimed  its  silly,  senseless  secrets  upon 
the  housetops.  Having  solemnly  sworn  that  "  he 
will  conform  to  and  abide  by  ALL  THE  LAWS, 
rules  and  regulations  of  the  Master  Mason's  degree," 
and  it  being  one  of  the  most  fundamental  laws, 
rules  and  regulations  of  that  degree  that  "  all  sec- 
tarian tenets  must  be  carefully  excluded,"  he  is 
bound  to  submit  to  this  inexorable  mandate  or  else 
willfully  violate  his  obligation,  and  thus  incur  the 
penalty  of  expulsion  if  not  death  itself. 

But  what  is  '•''pure  theism?"  Polytheism  we 
know  is  a  belief  in  many  gods,  Atheism  is  a  belief 
in  no  God  at  all,  and  theism  is  the  belief  in  a  God, 
and  hence  Dr.  Mackey  uses  the  term  pure  theism 
in  this  place,  evidently  to  assert  that  the  religious 
philosophy  of  Freemasonry  merely  recognizes  the 
existence  of  a  something  which  it  calls  god,  but 
which  is  not  to  be  understood  as  embodying  a  plu- 


76  THE  MASTER'S  CARPET. 

rality  of  persons  in   that  god ;  or,  in  other  words,  if 
is  a  positive  denial  of  the  Trinity. 

Freemasonry,  as  we  shall  find  hereafter,  is  the 
"secret  worship"  of  paganism  revived,  and  this 
doctrine  of  pure  theism  enunciated  here  by  the 
Masonic  lexicon  is  simply  the  same  principle 
which  in  all  pagan  countries  distinguished  their 
secret  from  their  public  worship.  This  same  idea 
of  the  Masonic  religion  is  elsewhere  referred  to  by 
Mackey  and  others,  as  "the  unity  of  God,"  and, 
together  with  the  doctrine  of  immortality,  is  claimed 
to  constitute  the  sole  religious  belief  of  the  Masonic 
philosophy. 

Referring  to  these  doctrines,  and  the  manner 
in  which  they  were  communicated  and  preserved 
in  early  times,  the  "Symbolism  of  Freemasonry," 
by  Dr.  Mackey,  p.  15,  states  as  follows: — 

"But  those  among  the  masses — and  there  were 
some — who  were  made  acquainted  with  the  truth, 
received  their  knowledge  by  means  of  an  initiation 
into  certain  sacred  mysteries  in  the  bosom  of 
which  it  was  concealed  from  the  public  gaze." 

Hence,  then,  the  pure  theism  which  constitutes 
the  sum  and  substance  of  the  Masonic  philosophy 
is  precisely  the  same  doctrine  and  mode  of  faith 
which  is  claimed  to  haye  existed  in  the  pagan 
mysteries,  after  the  dispersion  of  mankind  in  the 
plains  of  Shinar;  and  to  this  pagan  philosophy  of 
the  lodge  every  candidate,  be  he  minister  or  lay- 


MASONIC    RELIGION    EXAMINED.  77 

man,   "  must,  with    reverence,    most    humbly    bow," 
according  to  the  tenor  of  his  obligation. 

In  direct  opposition  to  this  pagan  idea  of  lodge 
theism,  the  word  of  God  very  distinctly  affirms  a 
plurality  of  persons  in  the  God-head. 

In  Genesis  i.  26,  we  read: — 

"  And  God  said,  let  us  make  man." 

Again  in  John  i.   I   14: — 

"  In  the  beginning  was  the  WORD,  and  the 
WORD  was  'with  God,  and  the  WORD  was  God." 

"  And  the  WORD  was  made  flesh,  and  dwelt 
among  us" 

See,  also,  in  Matt,  xxviii.   19: — 

"  Teach  all  nations,  baptising  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

And  again  in  John  v.  7: — 

"  There  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost,  and 
these  three  are  one."  And 

Lastly,  The  religion  of'  Masonry  is  both  un- 
scriptural  and  antiscriptural,  and  like  Romanism, 
wholly  based  on  corrupt  traditions. 

In  the  "  Digest  of  Masonic  Law "  by  Geo. 
Wingate  Chase,  pp.  207,  208,  I  read: — 

"  The  Jews,  the  Chinese,  the  Turks,  each  re- 
ject, either  the  New  Testament  or  the  Old,  or 
both,  and  yet  we  see  no  good  reason  why  they 
should  not  be  made  Masons.  In  fact  Blue  Lodge 
Alasonry  has  nothing  whatever  to  do  with  the 
£ible;  it  is  not  founded  upon  the  Bible,  If  it 


78  THE  MASTER'S  CARPET. 

was,  it  would  not  be    Masonry,  it    would   be  some- 
thing else. " 

This  is  the  unchangeable  law  in  the  case,  ab- 
solute and  beyond  controversy.  Chinese,  Turks 
and  jews  may  become  Freemasons,  although  they 
reject  either  a  part  or  the  whole  of  God's  word, 
and  the  reason  given  for  the  existence  of  this  uni- 
versal principle  is  that  "  Masonry  has  nothing 
whatever  to  do  with  the  Bible.  It  is  not  founded 
on  the  Bible ;  if  it  was  it  would  not  be  Masonry 
it  would  be  something  else." 

You  will  observe  that  here  four  things  are  ex- 
plicitly affirmed.  First,  that  a  man  who  rejects 
the  Bible  altogether  may  become  a  Mason.  Sec- 
ond, that  Freemasonry  is  not  founded  on  the  Bible. 
Third,  that  if  Masonry  were  founded  on  the  Bible 
it  would  not  be  Masonry,  and  Fourth,  that  the 
religious  system  of  Masonry  is  "something  else" 
than  what  the  Bible  teaches. 

Now  with  regard  to  the  first  point  —that  men 
who  reject  the  Bible  may  become  Masons. — How 
is  it  that  the  candidate  is  obligated  on  the 
Bible  in  all  American  lodges?  And  why  is  he  re- 
quired to  salute  it  with  his  lips,  after  taking  his 
obligation?  Kiss  a  Bible  which  he  may  despise 
and  reject!  Take  an  obligation  on  a  Bible,  one 
word  of  which  he  may  not  believe?  Why,  this  is 
soiemn  mockery — an  insult  to  common  sense,  to 


MASONIC    RELIGION    EXAMINED.  79 

reason,    to   the    relief  ion  of    the  Bible  and   to  God. 

7  O 

And  yet  as  Masons  we  ask  God  to  help  us  to  keep 
steadfast  in  and  carry  out  this  wicked  hypocrisy  to 
the  end  of  life.  (See  "Hand  Book,"  p.  185,  last 
clause  of  obligation.) 

But  again,  suppose  one  of  these  men  who  dis- 
believe the  Bible,  (and  there  are  thousands  of  them 
in  Masonry)  should  be  the  Master  of  the  lodge, 
when  a  minister  or  a  deacon  of  a  Christian  church 
is  being  initiated,  how  can  such  a  man  truthfully 
and  consistently  assure  the  candidate,  then  standing 
before  him,  that  there  is  nothing  in  the  obligation 
which  he  is  about  to  take  that  can  "conflict  with 
any  of  those  exalted  duties  he  may  owe  to  God?" 
Or  how  can  a  Christian  minister,  with  any  show  of 
consistency  or  truthfulness,  submit  his  own  judg- 
ment to  the  judgment  of  such  a  man?  We  con- 
demn Romanists,  and  pityingly  refer  to  their  ignor- 
ance and  blind  superstition  in  yielding  their  private 
judgment  to  the  will  and  judgment  of  a  priest;  but 
in  the  Masonic  lodge  we  find  that  the  minister  of 
a  purely  Protestant  and  evangelical  church  at  his 
initiation  may  be,  and  very  often  is,  called  upon,  to 
yield  his  private  judgment  to  the  will  and  judg- 
ment of  a  rum-seller,  a  profane  swearer,  a  gambler, 
or  even  an  infidel.  (See  "Hand  Book"  p.  181. 
Master's  address  to  candidate  before  taking  the 
obligation.) 


So  THE  MASTER'S  CARPET. 

With  regard  to  the  second  point — rthat  Mason- 
ry is  not  founded  on  the  Bible — then  on  what  is  it 
founded?  Of  course,  "pure  theism"  is  not  and  can- 
not be  founded  on  God's  Word.  What  then  is  the 
foundation  of  speculative  Freemasonry? 

In  the  "  Lexicon  of  Freemasonry "  by  Dr.  A. 
G.  Mackey,  pp.  491,  492,  we  read: — 

"  TRADITIONS  ". — "  The  legends  or  traditions 
of  Freemasonry  constitute  a  very  considerable  and 
important  part  of  its  ritual.  In  many  instances 
these  traditions  have  been  corrupted  by  anachron- 
isms and  other  errors  which  have  crept  into  them." 

"All  that  can  be  claimed  for  them  is  that  in 
some  there  is  a  great  deal  of  truthful  narrative 
more  or  less  overlaid  with  fiction." 

The  Masonic  philosophy  then  recognizing  only 
what  it  calls  "the  moral  law  of  nature,"  has  nothing 
to  sustain  it  but  a  system  of  lying  traditions  and 
legends,  borrowed  from  the  old  pagan  religions,  and 
which  its  best  and  most  intelligent  authors  candidly 
confess,  have  been  falsified  and  corrupted  almost 
beyond  recognition. 

Now  it  is  very  singular  that  the  religion  of 
Romanism  is  also  claimed  to  be  based  on  the  same 
fabulous  and  unreliable  foundation. 

In  the  creed  of  Pope  Pius  IV,  article  i,  we 
read  as  follows: — 

"  I  most  steadfastly  admit  and  embrace  Apos- 
tolical and  ecclesiastical  traditions,  and  all  other 
observances  arid  constitutions  of  the  same  church." 


MASONIC    RELIGION    EXAMINED.  8l 

And   again,  in   the  Abridgement  of  Christian 
Doctrine,  p.  10: — 

"Is  it  not  enough  to  believe  all  that  fe  written 
In  the  Bible?" 

"No  it  is  not,  for  we  must  also  believe  all 
Apostolical  traditions" 

Now,  what  difference,  may  I  ask,  is  there  be- 
tween the  senseless  and  corrupt  traditions  and 
legends  of  Freemasonry  and  the  numerous  "eccle- 
siastical" and  so-called  "apostolical  traditions"  and 
lying  legends  of  Romanism  ?  Not  a  particle.  One 
is  just  as  good  authority  as  the  other,  and  just  as 
worthy  the  same  degree  of  credit,  while,  at  the 
same  time,  both  are  false  and  unscriptural.  And  in 
what  particular  respect  does  the  blind  credulity 
demanded  of  the  Mason  differ  from  the  ignorant, 
superstitious  belief  of  the  Roman  Catholic?  A  poor, 
ignorant,  Irish  Catholic,  who  never  knew,  and  who 
perhaps,  never  had  an  opportunity  of  learning  any 
better,  bows  submissively  and  yields  his  judgment 
to  the  will  of  his  priest,  accepting  as  literal  truth 
all  the  stupid  legends  and  traditionary  fables  of 
superstitious  monks  and  hermits;  but  a  Protestant 
minister,  holding,  perhaps,  his  diploma  of  D.  D. 
from  some  famous  university,  and  claiming  to  be, 
himself,  a  teacher  of  truth  and  a  guide  to  the 
ignorant,  bows  with  equal  submissiveness  to  the 
will  of  his  Masonic  superior,  and  accepts,  with  the 


S.1  n  i  !••    M  \s  r  KR'S  (,'.\  H  IM:  i  . 

same  degree  of  blind  credulity,  all  the  disgustingly 
Stupid  fables  concerning  Hiram,  Solomon,  Zerubha- 
hcl,  the  Saints  John,  and  other  Bible  worthies,  with 

which  the  ritual  and  manuals  of  Masonry  abound. 
If  a  Protestant  minister  />/v;/V.v/.v  against  the  error 
of  "jRomisA  tradition"  how  can  he  consistently 
accept  "Masonic  tradition"  which  is  not  a  bit  more 
reliable  if,  indeed,  it  is  as  good?  Hut  what  is  still 
more  singular,  how  can  he  solemnly  swear  to  "abide 
bv  and  support"  all  those  fables  and  teach  them 
to  others  as  truth? 

How  exceedingly  consistent  a  man  must  act 
when  once  he  becomes  a  Mason! 

Fabulous  tradition  is  the  only  foundation  of 
both  Masonry  and  Romanism,  and,  as  we  shall  tind 
further  on,  the  superstructure  in  either  case  is  the 
same  in  principle,  and  is  condemned  with  equal 
se\  crity  in  God's  Word. 

In  Matt.  xv.  3,  6  and  o,,  we  read: — 

"Why  do  ye  also  transgress  the  commandment 
of  God  by  your  tradition?" 

"Thus    have     ye   made     the     commandment    of 

Hod  of  no  effect  by  y  our  tradition." 

"l>ut  in  vain  they  do  worship  me,  teaching 
for  doctrines  the  commandments  of  men." 

^» 

See  also  Col.  ii.  S:— 

"Heware  lest  any  man  spoil  you  through 
philosophy  and  vain  deceit  after  the  tradition  of 
men,  after  the  rudiments  of  the  world  and  not 
after  Christ." 


CHAPTER  IV. 

WHAT  MASONRY  CLAIMS  TO  Do. — The  new 
birth. — Temple  building. — Mental  illumination. 
Romanism  and  Masonry  compared.— Both  op- 
posed to  God's  Word. — Freedom  from  sin. — 
"Justification  by  works" — Masonic  precepts. — 
Masons  in  search  of  divine  truth. — Never  find 
it. — Masonry  above  the  true  religion. — Mason- 
ry a  wicked  counterfeit. 

Mr.  Barton: — Having  thus  examined  the  char- 
nctcr  of  the  Masonic  religion  and  the  basis  upon 
which  it  rests,  the  next  point  of  interest  to  which  I 
desire  to  call  your  attention  is  the  extraordinary 
goodness  which  it  claims  to  possess,  or,  as  the  ritual 
expresses  it,  its  "rights,  lights  and  benefits." 

Every  religion,  no  matter  by  what  name  it  is 
known,  professes,  of  course,  to  contain  within  itself 
some  wonderful  advantages.  What  are  the  great 
results  then  to  be  derived  from  Masonic  affiliation? 
And  what  are  the  pretended  privileges  which 
Masonry  pp..  . ,  confer  upon  those  who  be- 

come initiated  into  its  antichristian  mysteries  and 
pagan  ceremonials?' 

Fir»,t:  —  77ic  Masonic  religion  claims  to  re- 
niaiTs  nature  and  to  accomplisJi  in  every 
candidate  the  ^nciv  birtJi" 


S4 


THE  MASTER'S  CARPET. 


Minister  prepared      Minister  prepared  Minister  prepared 

in  E.  A.  Degree.          in  F.  C.  Degree.  in  M.  M.  Degree. 

The  above  figures  represent  the  candidate 
as  he  stands  outside  the  door  of  the  lodge  prepared 
for  initiation.  He  is  divested  of  all  his  clothing — 
shirt  excepted — dressed  in  an  old  pair  of  drawers; 
the  left  leg,  arm  and  breast  are  bare,  in  the  first 
degree;  his  right  leg,  arm  and  breast,  in  the 
second ;  and  both  legs,  both  arms  and  both  breasts 
are  bare  in  the  third  degree.  A  rope  is  put  once 
round  his  neck,  in  the  first;  twice  round  his  right 
arm  in  the  second,  and  three  times  round  his  body 
in  the  third  degree;  and  in  each  degree  a  hood- 
wink is  carefully  fastened  over  his  eyes. 


WHAT    MASONRY    CLAIMS    TO    DO.  85 

Speaking  of  him  thus,  the  "Manual  of  the 
Lodge,"  by  Mackey,  p.  20,  says 

"There  he  stands,  without  our  portals,  on  the 
thereshold  of  his  new  Masonic  life,  in  darkness,  help- 
lessness and  ignorance.  Having  been  wandering 
amid  the  errors,  and  covered  over  with  the  pol- 
lutions of  the  outer  and  profane  world,  he  comes 
inquiringly  to  our  doors,  SEEKING  THE  NEW  BIRTH, 
and  asking  a  withdrawal  of  the  vail  which  con- 
ceals divine  truth  from  his  uninitiated  sight." 
(See  "Hand  Book,"  pp.  30,  31.) 

And  again,  on  page  21 : 

"Masonry  stands  before  the  neophyte  in  all 
the  glory  of  its  form  and  beauty,  to  be  fully  re- 
vealed to  him,  however,  only  WHEN  THE  NEW 
BIRTH  Jias  been  completely  accomplished" 

Here  you  will  observe  that,  .according  to  Ma- 
sonic teaching,  the  new  birth  is  to  be  accomplished 
in  every  candidate,  without  any  exception  whatever 
by  the  influence  of  the  Masonic  religion  and  through 
means  of  the  initiatory  ceremonies  of  the  Masonic 
degrees.  And  it  is  also  represented  that'  every  can- 
didate— rum-seller,  infidel  or  doctor  of  divinity — up 
to  that  time,  has  been  "covered  over  with  the  pol- 
lutions of  the  outer  and  profane  world,"  that  he 
has  been  "in  darkness,  helplessness  and  ignorance," 
and  that  during  all  his  life  previous  he  had  been 
"wandering  in  error,"  and  that  now,  at  last,  he 
comes  to  the  only  place  where  "divine  truth"  can 
alone  be  found;  where  his  "darkness"  is  to  be 
changed  into  marvelous  brightness,  where  his  "help 


86  THE  MASTER'S  CARPET. 

lessness  and  ignorance"  are  to  be  removed,  where 
the  clouds  of  "error"  by  which  he  had  been  here- 
tofore enveloped  are  to  be  dispelled,  and  where  he 
is  to  be  accepted  into  the  joyful  companionship  of 
the  "Sons  of  Light"  and  receive  the  glorious 
privilege  of  "the  new  birth."  What  an  honorable 
position  this  for  a  Christian  minister  to  occupy, 
and  what  an  exalted  opinion  Freemasonry  enter- 
tains of  his  Bible,  his  church,  his  knowledge,  his 
Christianity  and  his  God,  when  it  thus  degrades 
him  to  the  level  of  the  rough,  the  rumseller  and 
the  dancing  master;  and  yet  this  same  minister 
takes  fifty-four  solemn  obligations  never  to  tell 
anybody  anything,  whatever  about  this,  and  to  be 
ever  strictly  obedient  to  all  the  "laws,  rules  and 
regulations"  of  the  system,  whether  "right  or 
wrong." 

The  Apostle  John  tells  us,  "Behold  what 
manner  of  fove  the  Father  hath  bestowed  upon  us 
that  we  should  be  called  the  sons  of  God.  Beloved, 
now  are  we  the  sons  of  God,  and  it  doth  not  yet 
appear  what  we  shall  be,  but  we  know  that  when 
he  shall  appear  we  shall  be  like  him,  for  we  shall 
see  him  as  he  is."  ( i  John  iii.  1,2.) 

Does  a  child  of  God  require  to  go  to  a  Masonic 
lodge  for  divine  truth — to  have  his  mental  darkness 
dispelled,  and  his  helplessness  and  ignorance  removed  ? 
Or  does  he  need  to  pass  through  the  sham  jugglery  of 
Masonic  initiation  in  order  to  receive  the  "new  birth?" 
The  word  of  God  declares  that  the  Lord  Jesus 


WHAT    MASONRY     CLAIMS    TO    DO.  87 

Christ  is  "the  true  light,  which  lighteth  every  man 
that  cometh  into  the  world,"  (John  i,  9,);  that  he  is 
"the  root  and  the  offspring  of  David,  and  the  bright 
and  morning  star,"  (Rev.  xxii.  16,);  and  he  himself 
says;"!  am  the  light  of  the  world;  he  that  follow- 
cth  me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life."  (John  viii.  12.)  But  Freemasonry 
"carefully  excludes"  the  Lord  Jesus  Christ  from 
the  lodge  and  chapter,  repudiates  his  mediatorship, 
rejects  his  atonement,  denies  and  disowns  his  gospel, 
frowns  upon  his  religion  and  his  church,  ignores 
the  Holy  Spirit,  and  sets  up  for  itself  a  spiritual 
empire,  a  religions  theocracy,  at  the  head  of  which 
it  places  the  G.  A.  O.  T.  U. — the  god  of  nature — and 
from  which  the  one  ouly  living  and  true  God  is 
expelled  by  resolution;  and  by  virtue  of  the  silly 
ceremonies  of  this  religious  system,  it  professes  to 
renew  man's  nature  and  secure  for  him  in  the  here- 
after a  happy  immortality  in  "the  Grand  Lodge 
above," 

If  Freemasonry,  then,  according  to  its  o\vn 
showing,  be  not  the  ANTICHRIST,  it  is  impossible 
to  understand  what  antichrist  means,  and  every  man, 
minister,  or  layman,  deacon,  or  drunkard,  class- 
leader,  or  gambler,  initiated  into  Masonry  swears  to 
maintain  and  support  this  terrible  antichrist  for  ever. 

Freemasonry  represents  the  "new  birth"  as 
being  accomplished  in  the  lodge,  and  through  pagan 


88  THE    MASTERS    CARPET. 

initiations.  The  Holy  Scriptures  teach  that  the 
"new  birth"  is  to  be  accomplished  through  the  word 
of  God,  and  by  the  operations  of  the  Holy  Ghost. 
Which  ought  to  be  believed,  Freemasonry  or  God? 
Which  is  to  be  obeyed,  the  law  of  Masonry  or  the 
law  of  Christ? 

The  Lord  Jesus  Christ  says: — 

"Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God." 

"Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God." 
John  iii.  3,  5. 

And  again,  i  Peter  i.  23: — 

"Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God,  which 
liveth  and  abideth  forever." 

How  different  this  from  the  vain  jugglery  and 
foolish  buffoonery  of  Freemasonry! 

Secondly: — Operative  Masonry  being  the  art 
of  building  temporal  edifices,  free  or  speculative 
Masonry  professes  to  erect  a  spiritual  temple  in 
the  heart. 

In  the  "Manual  of  the  Lodge,"  p.  35,  we 
read : — 

"The  speculative  Mason  is  engaged  in  the  con- 
struction of  a  spiritual  temple  in  his  heart,  pure  and 
spotless,  fit  for  the  dwelling  place  of  Him  who  is 
the  author  of  purity;  where  God  is  to  be  wror- 
shiped  in  spirit  and  in  truth,  and  whence  every 
evil  thought  and  unruly  passion  are  to  be  banished, 


\VHAT    MASONRY    CLAIMS    TO    DO.  89 

as  the  sinner  and  the  Gentile    were    excluded  from 
the  sanctuary  of  the  Jewish  temple." 

And  again,  in  the  "Symbolism  of  Freemasonry," 
by  Mackey,  p.  162: — 

"The  speculative  Mason,  then,  if  he  rightly 
comprehends  the  scope  and  design  of  his  profession, 
is  occupied  from  his  very  first  admission  into  the 
order  until  the  close  of  his  labors  and  his  life  in  the 
construction,  the  adornment,  and  the  completion  of 
this  spiritual  temple  of  his  body." 

And  again,  in  "The  General  Ahiman  Rezon,  or 
Freemason's  Guide,"  by  D.  Sickles,  33  °  ,  Secretary 
General  of  the  Supreme  Council  Northern  Jurisdic- 
tion, p.  71 : — 

"Masons  are  called  moral  builders.  In  their 
rituals  they  declare  emphatically  that  a  more  noble 
and  glorious  purpose  than  squaring  stones  and  hew- 
ing timbers  is  theirs — fitting  immortal  nature  for 
that  spiritual  building  not  made  with  hands  eternal 
in  the  heavens.  The  pyramids  were  mausoleums, 
in  which  the  bones  of  the  mighty  dead  might  repose 
in  imperial  magnificence.  Masons  are  erecting  a 
structure  in  which  the  God  of  Israel  shall  dwell 
forever." 

This,  then,  is  the  one  grand  pretended  object  of 
Freemasonry.  "The  Mason  is  supposed  to  be 
engaged  in  the  construction  of  a  spiritual  temple  in 
his  heart  pure  and  spotless."  And  this  spiritual 
temple  is  to  be  constructed,  adorned  and  completed 
by  himself  alone,  without  any  reference  whatever  to 
the  full  and  free  salvation  of  Christ,  the  divine 
influence  of  the  Holy  Spirit,  or  without  the  remot- 


90  THE  MASTER'S  CARPET. 

est  allusion  to  God's  plan  of  salvation,  as  revealed 
in  the  Scriptures. 

St.  Paul,  writing  to  the  Corinthian  Christians, 
speaks  of  them  as  follows: — 

i  Cor.  3,  10: — 

"Ye  are  God's  husbandry,  ye  are  God's  build- 
ing," and  the  reason  they  were  so  is  further 
explained  in  Chapter  i,  2,  where  he  calls 
them  "the  Church  of  God,  which  is  at  Corinth, 
them  that  are  sanctified  in  Christ  Jesus;"  and 

in  Chapter   iii.    n,he    distinctly  asserts    that  "other 

> 

foundation  can  no  man  lay  than  that  is  laid,  which 
is  Jesus  Christ,"  and  all  believers  in  the  Lord  Jesus 
Christ  are  living  stones,  built  up  by  God's  Holv 
Spirit — not  by  Masonry — into  a  "spiritual  house,  a 
holy  priesthood,"  and  they  worship  God  in  spirit 
and  in  truth  by  offering  "spiritual  sacrifices,  accept- 
able to  God  by  Jesus  Christ."  See  i  Peter  ii.  5. 

This,  and  this  only,  is  God's  appointed  means; 
but  Freemasonry,  as  we  have  seen,  has  a  different 
plan.  The  Jew,  the  Mohammedan,  the  Chinese,  the 
Buddhist,  the  Parsee,  the  wild  Arab,  the  American 
savage,  and  the  worshiper  of  deity  under  any  and 
every  form,  may  and  do  harmoniously  combine  in 
the  Masonic  work,  according  to  Past  Grand  Master 
Morris,  of  Kentucky,  and  each  one  of  these  pagans 
and  unbelievers  is  "engaged  in  the  construction  of 
a  spiritual  temple  in  his  heart,  pure  and  spotless, 


WHAT    MASONRY    CLAIMS    TO    DO.  9! 

where  God  is  to  be  worshiped  in  spirit  and  in 
truth;"  and  each  one  of  them,  before  the  close  of 
life,  is  supposed  to  have  succeeded  in  constructing1, 
adorning  and  completing  this  temple.  This  is  sure- 
ly more  blasphemous  and  wicked,  because  couched 
in  language  more  calculated  to  deceive,  than  the 
very  worst  and  most  abusive  tirades  against  Christi- 
anity of  either  Voltaire,  Volney,  Rousseau  or  Tom 
Paine. 

Third: — Freemasonry  claims  to  enlighten  the 
understanding  of  every  candidate,  to  purify  his 
evil  nature,  and  to  rescue  him  from  the  ivorld. 

Concerning  the  extraordinary  efficacy  of  the 
Masonic  religion  in  these  respects,  we  read  in  the 
"Manual  of  the  Lodge,"  by  Dr.  Mackey,  p.  39, 
alluding  to  the  darkness  produced  by  the  hoodwink 
worn  at  initiation : — 

"Applied  to  Masonic  symbolism,  it  (the  dark- 
ness) is  intended  to  remind  the  candidate  of  his 
ignorance,  which  Masonry  is  to  enlighten;  of  his 
evil  nature,  which  Masonry  is  to  purify;  of  the 
world  in  whose  obscurity  he  has  been  wandering, 
and  from  which  Masonry  is  to  rescue  him." 

And  in  the  "Book  of  the  Ancient  and  Ac- 
cepted Scottish  Rite  of  Freemasonry,"  by  Charles 
T.  McClenachan,  33  ° ,  and  "Past  Grand  Master 
of  Ceremonies,  of  the  Supreme  Council  of  the 
Northern  Jurisdiction  of  the  United  States,"  is 
contained  a  very  extensive  ritual  or  rubric  for  the 


92  THE    MASTER^  CARPET. 

administration  of  "Masonic  Baptism."  This  rubiic 
ordains  that  this  extraordinary  ceremony  shall  be 
performed  only  in  the  first  or  Entered  Apprentice 
degree; that  it  is  intended  chiefly  for  infants;  and  it 
prescribes,  further,  that  the  elements  to  be  used  in 
administering  this  rite  are  water,  oil,  salt,  lighted 
candles,  and  god-fathers  and  god-mothers,  precisely 
as  we  find  all  these  things  in  the  baptismal  service 
of  the  Romish  Church.  From  this  Masonic  ritual  I 
quote,  on  p.  576,  as  follows: — 

"Worshipful  Master: — In  the  name,  and  under 
the  auspices  of  the  Supreme  Council  of  Sovereign 
Grand  Inspectors  General  of  the  thirty-third  and  last 
degree,  I  proclaim  these  children  to  be  purified  by 
Masonic  baptism,  and  anointed  with  the  oil  of  con- 
secration to  Masonic  duty.  Proclaim  it  along  your 
columns,  brethren,  Senior  and  Junior  Wardens,  and 
charge  all  Free  and  Accepted  Masons  over  the  sur- 
face of  the  two  hemispheres  to  know  and  acknow- 
ledge them  as  such." 

The  Senior  and  Junior  Wardens  make  the  neces- 
sary proclamation  as  ordered,  and  the  ceremony  of 
baptising  infants  according  to  the  formula  prescribed 
by  the  Masonic  lodge  is  oyer.  And  now  in  view 
of  the  strange  doctrine  thus  strongly  promulgated 
by  Masonic  law,  I  would  like  to  ask  some 
Masonic  minister  of  the  Protestant  Evangelical 
Christian  church,  what  does  he  understand  by  Ma- 
sonry purifying  a  man's  evil  nature  and  by  children 
being  purified  by  Masonic  baptism?  Purified  in 
what  way?  Purified  from  what?  Will  some  Bap- 


WHAT    MASONRY    CLAIMS    TO    DO.  93 

tist  Masonic  minister  have  the  goodness  to  say 
whether,  or  no,  he  believes  this  doctrine?  And  if 
he  does  not  believe  it,  then  why  did  he  swear  to 
"conform  to,  and  abide  by  it,"  and  "ever  maintain 
and  support  it?"  and,  what  is  worse,  why  does  he 
still  adhere  to  it?  Or,  if  he  does  believe  it,  then 
will  he  kindly  inform  us  why  should  not  Christian 
baptism  be  as  efficacious  in  purifying  a  little  sinless 
infant  as  Masonic  baptism  is?  And,  lastly,  I  would 
like  to  know  how  a  bishop  or  minister  of  the  Re- 
formed Episcopal  Church  can  consistently  reject  the 
doctrine  of  "infant  regeneration"  as  held  and  taught 
by  the  Church  of  England,  while  at  the  same  time 
he  believes  and  swears  to  uphold  and  maintain  the 
doctrine  of  "justification  by  works"  as  held  by  Ma- 
onry,  and  of  infant  regeneration  by  Masonic  baptism? 
What  reply  can  Bishop  Fallows  and  his  co-laborers 
in  church  reform  make  to  this  inquiry?  And  what 
a  strange  inconsistency  that  men  who  are  very  loud 
in  their  protestations  against  the  errors  of  Roman- 
ism, as  practiced  in  the  chapel,  should  swear  solemnly 
to  "maintain  and  support"  the  very  selfsame  errors 
when  practiced  in  a  Masonic  lodge;  for  on  this 
subject  of  the  purification  of  man's  nature,  Free- 
masonry and  Romanism  again  are  similar. 

In  the  Roman  Catholic  catechism,  entitled 
"Abridgement  of  Christian  Doctrine,"  p.  112,  we 
read : — 


94 


jg; — What  is  Original  Sin? 

A  : — It  is  a  privation  of  original  justice,  which 
we  inherit  from  our  first  parent  Adam,  being  all  by 
course  of  nature  conceived  and  born  in  that  priva- 
tion, or  in  original  sin. 

Jg. — What  are  the  effects  of  original  sin? 

A. — Concupiscence,  ignorance,  evil  inclination, 
proneness  to  sin,  sickness  and  death. 

And  again,  in  the  "General  Catechism,"  p.  25: 

Jg. — What  other  particular  effects  followed  from 
the  sin  of  our  first  parents? 

A. — Our  whole  nature  was  corrupted  by  it;  it 
darkened  our  understanding,  weakened  our  will,  and 
left  in  us  a  strong  inclination  for  evil. 

This  is  precisely  the  natural  condition  of  man, 
as  set  forth  by  the  Masonic  philosophy.  And  now 
mark  the  infallible  remedy  prescribed  by  the 
Church  of  Rome. 

"Abridgment  of  Christian  Doctrine,"  p.  112: 

Jg. — How  is  original  sin  removed? 

A. — By  holy  baptism. 

Again,  in  the  "Catechism  of  the  Council  of 
Trent,"  p.  257:— 

"Baptism  is  a  sacrament,  because  it  'washes 
away  all,  particularly  original  sin;  penance  also 
washes  away  all  sins  of  thought  and  deed  com- 
mitted after  baptism ;  on  the  same  principle,  there- 
fore, penance  is  a  sacrament." 

And  again,  in  the  "Council  of  Trent,"  Sess.  7, 
Can.  viii,  we  read: — 


WHAT    MASONRY    CLAIMS    TO     DO.  95 

"Whoever  shall  affirm  that  grace  is  not  con- 
ferred by  these  sacraments  of  the  new  law,  by 
virtue  of  the  act  performed,  but  that  faith  in  the 
divine  promise  is  all  that  is  necessary  to  obtain 
grace,  LET  HIM  ACCURSED." 

From  all  this  testimony,  then,  we  learn  two 
things:  ist,  that,  according  to  Romish  teaching, 
sin,  both  original  and  actual,  is  forgiven,  the  nature 
purified,  the  understanding  illuminated,  the  man 
rescued  from  the  captivity  of  the  world,  the  flesh 
and  the  devil,  by  means  of  baptism  and  other 
sacramental  ceremonials:  and,  2nd,  that  this  puri- 
fication, enlightenment  and  liberty  are  secured  simp- 
ly by  the  mere  performance  of  those  ceremonies. 
According  to  the  Romish  system,  a  man  is  puri- 
fied and  made  holy  by  the  ceremonies  of  the 
chapel;  according  to  the  Masonic  system,  he  is 
made  pure  and  holy  and  spiritually  intelligent  by 
the  ceremonials  of  the  lodge  and  by  the  pagan 
jugglery  of  the  Hiram  Abiff  tragedy.  And  yet 
ministers  and  other  professing  Christians  who 
claim  to  be  Protestants  absolutely  swear  to  con- 
form to  the  end  of  life  to  one  of  the  foulest  doc- 
trines of  the  idolatries  of  Rome. 

In  direct  opposition  to  this  wicked  system  of 
demon  or  man  worship,  both  of  the  Romish  and 
Masonic  religions,  the  Holy  Scriptures  everywhere 
declare  that  faith  alone  in  the  divine  promises  of 
God  through  the  Lord  Jesus  Christ  is  all  that  is 


96 


necessary    to    obtain   all    needed    grace    and    secure 

man's  salvation. 

First: — Grace  in  the  pardon  of  sin,  as  in  Rom.  iii.  24: 

"Being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus." 

Second: — The  grace  of  adoption,  John  i,  12: 

"But  as  many  as  received  him  (Christ)  to  them 
gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name." 

Third: — The  grace  of  the  new  birth,  i  John  v.  i : 

"Whosoever  believeth  that  Jesus  is  the  Christ, 
is  born  of  God." 

Fourth  :---The  grace  of  the  Holy  Spirit,  Gal.  iii.  13,14: 

"Christ  hath  redeemed  us  from  the  curse  of 
the  law,  being  made  a  curse  for  us:  for  it  is  writ- 
ten, cursed  is  every  one  that  hangeth  on  a  tree: 
that  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  Christ  Jesus;  that  we  might  receive 
the  promise  of  the  Spirit  by  faith." 

Fifth:— The  grace  of  righteousness,  Gen.  xv.  6: 

"Abraham  believed  God,  and  it  was  counted  to 
him  for  righteousness." 

Sixth:-— Grace  to  lead  a  holy  life,  Titus  ii.  n,  12: 

"The  grace  of  God  that  bringeth  salvation 
hath  appeared  to  all  men,  teaching  us  that,  denying 
ungodliness  and  worldly  lusts,  we  should  live  sober- 
ly, righteously  and  godly  in  this  present  world." 

And  the  inspired  Apostle  distinctly  affirms  that 
the  Holy  Scriptures  are  able  to  make  the  "man  of 
God  perfect,  thoroughly  furnished  unto  all  good 
works,"  and  "wise  unto  salvation  through  faith 
which  is  in  Christ  Jesus." 


WHAT    MASONRY    CLAIMS    TO  DO.  97 

All  this  being  true,  then,  is  it  not  positively 
impious  and  wicked  for  Freemasonry  to  expel  the 
Lord  Jesus  Christ  from  every  part  of  its  religious 
worship  and,  like  the  Romish  Church,  substitute  for 
faith  in  Christ  its  degrading  and  profane  ceremo- 
nies, and  obedience  to  the  obligations  and  precepts 
of  the  order?  And  is  it  not  equally  impious  and 
wicked  for  a  professing  Christian,  and  more  especi- 
ally for  a  Christian  minister,*  to  swear  to  ever 
"maintain  and  support"  this  unscriptural  and  anti- 
scriptural  doctrine  ? 

Fourth:— Freemasonry  claims,  under  certain 
conditions,  to  free  men  from  sin. 

In  the  "General  Ahiman  Rezon,  or  Free- 
mason's Guide,"  by  Daniel  Sickles,  Masonic  Publish- 
ing Company,  New  York,  p.  70,  and  "Hand  Book," 
p.  86,  we  read:--- 

"The  Common  Gavel  is  an  instrument  made 
use  of  by  Operative  Masons  to  break  off  the  rough 
corners  of  stones,  the  better  to  fit  them  for  the 
builders'  use,  but  we  as  Free  and  Accepted  Masons 
are  taught  to  make  use  of  it  for  the  more  noble 
and  glorious  purpose  of  divesting  our  hearts  and 
consciences  of  all  the  vices  and  superfluities  of  life, 
thereby  fitting  us  as  living  stones  of  that  spiritual 
building,  that  house  not  made  with  hands,  eternal  in 
the  heavens." 

Here  it  will  be  observed  four  things  are  very 
plainly  affirmed.  First,  that  man  by  nature  is 
corrupt,  his  heart  and  conscience  being  full  of  "all 


98  THE  MASTER'S  CARPET. 

the  vices  and  superfluities  of  life."  Second,  that  all 
these  vices  and  superfluities  must  be  removed. 
Third,  that  by  removing  or  striking  off  all  these 
vices  and  superfluities  one  is  fitted  as  a  "  living  stone 
for  that  spiritual  building,  that  house  not  made  with 
hands,  eternal  in  the  heavens,"  and  Fourth,  that  we 
as  Speculative  Masons,  are  taught  to  make  use  of 
the  common  gavel  for  the  more  noble  and  glorious 
purpose  of  divesting  our  hearts  and  consciences  of 
all  these  vices  and  superfluities,  or  in  other  words? 
man  is  sinful  and  corrupt  by  nature  and  by  practice, 
he  must  be  cleansed  and  purified,  and  Masonry 
alone,  symbolized  by  the  common  gavel,  is  to  effect 
his  regeneration. 

But  the  religion  of  Freemasonry,  its  pretended 
vicariousness  and  the  great  benefits  to  be  derived 
from  affiliation  with  its  infidel  system  of  lodge  wor- 
ship is  more  distinctly  asserted  in  the 

"  Lexicon  of  Freemasonry,"  by  A.  G.  Mackey, 
p.  1 6,  under  the  word  "ACACIAN:" 

"  Acacian — a  term  signifying  a  Mason  who  by 
living  in  strict  obedience  to  the  obligations  and 
precepts  of  the  fraternity  is  free  from  sin." 

It  could  not  be  possible  to  frame  words  so  as 
to  express  a  simple  proposition  in  any  clearer  or 
plainer  language  than  this.  "  Strict  obedience  to  the 
obligations  and  precepts  of  the  fraternity,"  it  is 
guaranteed  by  Masonry  will  thoroughly  "  free  a 


WHAT    MASONRY    CLAIMS    TO    DO.  99 

man  from  sin."  Now  let  us  examine  this  grand 
Masonic  boast  and  see  what  comes  of  it.  But  let 
me  first  premise  that  no  man  is  born  into  Masonry, 
all  are  initiated.  Let  us  suppose  then,  the  case  of 
two  men  who  are  Masons,  one  a  rum-seller  and  the 
other  a  minister  or  Methodist  class-leader.  The 
rum-seller,  w^e  will  assume  has  been  concocting  and 
disposing  of  poisonous  liquors,  manufacturing  drunk- 
ards, and  preparing  men  and  women  for  satan's 
kingdom  for  twenty  years  before  he  becomes  a 
Mason.  He  is  initiated,  we  will  say  when  he  is 
forty  years  old,  and  for  twenty  years  thereafter,  he 
lives  in  strict  obedience  to  the  obligations  and  pre- 
cepts of  the  Masonic  system,  while  at  the  same  time 
he  sells  a  great  deal  more  gin  and  rum  during  this 
period,  than  he  ever  did  before.  Now,  according  to 
Masonic  teaching  this  rum-seller  is  "  free  from  sin." 
But  here  a  very  important  question  presents  itself. 
Does  Masonry  free  this  rum-seller  from  the  sins  of 
the  forty  years  of  his  life  before  he  became  a  Ma- 
son, or  does  it  simply  free  him  from  sin  during  his 
Masonic  life  only.  If  while  he  is  a  Mason  he  lives 
in  strict  obedience  to  the  obligations  and  precepts 
of  Masonry,  and  is  "  made  free  from  the  sins  com- 
mitted during  that  period  of  his  life  alone,"  how 
does  he  get  free  from  the  sins  he  committed 
during  the  forty  years  before  he  became  a  Mason? 


100 


Let  Freemasonry  answer,  or  perhaps  some  Christian 
Mason  can  do  so  ? 

And  now  how    is    it    with    the    minister  ?     He 
too,   we    will    suppose,    is    made    a    Mason    at    the 
age    of  forty,    and    lives   twenty     years     a    Mason, 
strictly      obeying      all     its      precepts,      and      living 
up  to  all    its    obligations    and  requirements,    and  of 
course,  like  his    brother,  the    rum-seller,  he    also    is 
made  free  from  sin    during  all    that    time.     During 
the  twenty  years  previous  to  his  initiation,  however, 
he  has  been  dispensing  the  Word  of  Life,  preaching 
the  gospel  to  the  best  of  his  ability,  and  preparing 
men  for  the  kingdom  of  heaven.     He  was  brought 
into  covenant  relation     with    God    through  faith  in 
Christ,  and  therefore  had  his   sins  forgiven  through 
the    blood    of    the    atonement.     But    when    he    was 
made    a    Mason    he    was    brought     into     covenant 
relation  with  Masonry,  through  the    most    horrible 
and  villianous  obligations  imaginable.     In  the  minis- 
ters' case    then,  have   the   precepts    and    obligations 
of  Freemasonry  taken    the    place  of    the   blood    of 
Christ?  And  is  strict   obedience    to    these    precepts 
and  obligations  able  to  accomplish   for    him    during 
the   last   twenty   years    of   his  Masonic  life,  what  a 
steadfast       living       faith       in       the      Lord       Jesus 
Christ    had     affected    during    the    previous    twenty 
years  of  his  ministerial  life  and  before  he    had    be- 
come a  Mason?     Obedience  to  Masonic  obligations 


WHAT    MASONRY    CLAIMS     TO    DO.  IO1 

and  precepts,  as  we  have  already  seen,  necessarily 
requires  the  "careful  exclusion"  of  Christ,  or  any 
allusion  whatever  to  his  name,  or  any  reference  to 
the  principles  of  his  gospel  from  the  whole  Ma- 
sonic system,  and  consequently  the  inference  is  un- 
avoidable that  in  all  the  future  Masonic  life  of  the 
Minister  or  Class-leader  obedience  to  Masonic  ob- 
ligations must  take  the  place  of  faith  in  Christ,  and 
consequently  justification  by  works  must  supercede 
and  become  a  substitute  for  justification  by  faith. 

This  is  precisely  the  doctrine  promulgated  by 
the  Church  of  Rome. 

The  Romish  Church  declares  in  Canon  9, 
Sess.  6,  Council  of  Trent,  as  follows: — 

"  Whosoever  shall  affirm  that  the  ungodly  is 
justified  by  faith  only,  so  that  it  is  to  be  under- 
stood that  nothing  else  is  required  to  co-operate 
therewith,  in  order  to  obtain  justification,  and  that 
it  is  on  no  account  necessary  tluxt  he  should  pre- 
pare and  dispose  himself  by  the  effort  of  his  own 
7iv'//;  LET  HIM  BE  ACCURSED."  Also  in  Canon  n  : — 

"  Whosoever  shall  affirm  that  men  are  justi- 
fied solely  by  the  imputation  of  the  righteousness 
of  Christ  or  "by  the  remission  of  sin  to  the  ex- 
clusion of  grace  and  charity  which  is  shed  abroad 
in  their  hearts  and  inheres  in  them;  or  that  the 
grace  by  which  we  are  justified  is  only  the  favor 

Of  God,    LET    HIM    BE     ACCURSED." 

And  again,  Sess.  7,  Canon  8,  Council  of  Trent  :- 

"  Whosoever  shall  affirm  that  grace  is  not  con- 
ferred by  the  (seven)  sacraments  of  the  New  Law, 
by  virtue  of  the  act  performed  (ex  opere  operata) 


IO2  THE  MASTER'S  CARPET, 

but  that  faith  in  the    divine    promise    is    all    that    is 
necessary  to  obtain  grace,  LET  HIM  BE  ACCURSED." 

In  opposition  to  this  false  pernicious  doctrine  both 
of  Freemasonry  and  Romanism  the  Word  of  God 
distinctly  affirms.  Rom.  iii.  24: — 

"  Being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus." 

Again  in    Gals.    ii.    16. 

"Knowing  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ 
even,  we  have  believed  in  Jesus  Christ  that  we 
might  be  justified  by  the  faith  of  Christ  and  not  by 
the  works  of  the  law,  for  by  the  works  of  the  law 
shall  no  flesh  be  justified." 

And  again  in  Titus  iii.  5. 

"  Not  by  works  of  righteousness  which  we 
have  done  but  according  to  his  mercy  he  saved  us 
by  the  washing  of  regeneration  and  renewing  of 
the  Holy  Ghost,  which  is  shed  on  us  abundantly, 
through  Jesus  Christ,  our  Saviour." 

And  again  in  Eph.  ii.  S,  9. 

"  For  by  grace  are  ye  saved  through  faith  and 
that  not  of  yourselves;  it  is  the  gift  of  God.  Not 
of  works,  lest  any  one  should  boast." 

Freemasonry  asserts  that  by  strictly  obeying 
the  obligations  and  precepts  of  the  fraternity  we 
are  saved.  The  Word  of  God  declares  that  "by 
grace  we  are  saved  through  faith,"  in  the  Lord 
Jesus  Christ. 

Freemasonry  and  Romanism  both  declare  that 
what  they  term  "  good  works  "  will  save  a  man.  The 
Word  of  God  declares,  "not  of  works,  lest  any 


WHAT    MASONRY    CLAIMS    TO    DO.  103 

one    should    boast,"    for    "  all    our  righteousness  are 
hut  filthy  rags."     Eph.  ii.  8,  9.     Isa  64,  6. 
And  again  in  I.  John  i.  7. 

"  If  we  walk  in  the  light  as  he  is  in  the  light 
we  have  fellowship  one  with  another  and  the 
blood  of  Jesus  Christ  his  Son  cleaneth  us  from 
ALL  sin." 

The  precious,  blood  of  the  Son  of  God  cleanses 
from  all  sin — original  and  actual — present  past,  and 
future — is  the  positive  assertion  of  Divine  Revel- 
ation. "  Obedience  to  the  obligations  and  precepts 
of  the  fraternity  "  will  free  from  sin  "  is  the  equally 
positive  declaration  of  Masonry. 

Now  both  these  cannot  possibly  be  true  and 
which  therefore  am  I  bound  to  believe?  If  the 
boastful  good  works  of  the  Masonic  system  and 
the  equally  pretended  good  works  of  the  Romish 
system  will  free  a  man  from  sin  and  insure  his 
acceptance  with  God,  then  most  assuredly  the 
gospel  of  God  is  a  fable  and  faith  in  Christ  is 
vain. 

But  let  us  here  enumerate  a  few  of  those  pre- 
cepts and  obligations  which  as  Masons,  we  are 
called  upon  to  obey  "  right  or  wrong,"  and  by 
living  in  strict  obedience  to  which  we  are  confi- 
dently assured  .shall  free  us  from  sin. 

"  All  sectarian  tenets  must  be  carefully  ex- 
cluded from  the  system."  Webb's  Monitor,  p.  285. 

"  Prayer    in    Masonic    lodges    should   be    of  a 


104  THE  MASTER'S  CARPET. 

general  character    containing    nothing   offensive    to 
any  class  of  concientious  brethren.     Ibid. 

The  Jew,  the  Mahomedan,  the  Parsee,  the 
Budhist,  the  Confucian,  and  the  savage,  would  be 
offended  at  the  bare  mention  of  Christ's  name  in 
any  Masonic  prayer,  or  religious  ceremony,  and  in 
order  to  please  all  these,  and  to  render  the  religion 
of  Masonry  universal  his  name  must  be  carefully 
excluded,  and  lodge  prayers  must  be  of  a  general 
character. 

The  word  of  God  emphatically  declares  that 
•"  there  is  one  God  and  one  mediator  between  God 
and  men,  the  man  Christ  Jesus,"  (Tim.  ii.  5.)  and 
Freemasonry  as  emphatically  affirms  that  that  media- 
tor must  be  rejected. 

But  again : 

"  The  religion  of  Masonry  is  pure  theism."  "  Lexi- 
con of  Freemasonry,"  p.  404: — 

"A  Christian  Mason  is  not  permitted  to  introduce 
his  own  peculiar  opinions  with  regard  to 
Christ's  mediatorial  office  into  the  lodge." 
"Lexicon,"  p.  404: — 

"Right  or  wrong,  your  very  existence  as  a  Ma- 
son hangs  upon  obedience  to  the  powers  im- 
mediately set  above  you."  "  Webb's  Monitor," 
p.  196:- 

a  If  we  would  be  Masons,  we  must  yield  private 
judgment"  "  Traditions  of  Freemasonry," 
p.  30. 


WHAT    MASONRY    CLAIMS    TO    DO.  IC>5 

"Masons    must  be  of  that  religion  in  which   all  men 

agree."    "Manual  of    the  Lodge,"    p.    215. 

"Always  hail,  ever    conceal,  and  never   reveal   our 

little  senseless  secrets."     "Hand  Book,"  p.  74. 

"If  your  wrife,  or  child,  or  friend,  should  ask 
you  anything  about  your  initiation — as,  for  ins- 
tance, if  your  clothes  were  taken  off,  if  you  were 
blindfolded,  if  you  had  a  rope  round  your  neck, 
etc.,  you  must  always  emphatically  deny  every- 
thing? you  must  conceal---hence,  of  course,  you 
must  deliberately  lie  about  it.  It  is  part  of 
your  obligation,  nevertheless.  '  But  you  know 
'if  you  live  in  strict  obedience  to  your  obli- 
gation, you'll  be  free  from  sin.'  r 

"Furthermore  that  I  will  obey  all  due  signs  and 
summons."  "Hand  Book,"  p.  183. 

"Whenever  you  see  any  of  our  signs  made  by  a 
brother  Mason,  and  especially  the  grand  hail- 
ing sign  of  distress,  you  must  always  be  sure 
to  obey  them,  even  at  the  risk  of  your  life. 
If  you're  on  a  jury,  and  the  defendant  is  a 
Mason,  and  makes  the  Grand  Hailing  sign, 
you  must  obey  it;  you  must  disagree  with  your 
brother  jurors,  if  necessary,  but  you  must  be 
very  sure  not  to  bring  the  Mason  guilty,  for 
that  would  bring  disgrace  upon  our  order.  It 
may  be  perjury,  to  be  sure,  to  do  this,  but  then 
you're  fulfilling  your  obligation,  and  you  know 
if  you  'live  up  to  your  obligations  you'll  be 
free  from  sin.' " 

"Furthermore,  that  I  will  keep  the  secrets  of  a 
brother  Master  Mason  as  inviolable  as  mv 
own."  "Hand  Book,"  p.  183. 

"You  must  conceal  all  the  crimes  of  your  brother 
Mason,  except  murder  and  treason,  and  these 


io6 


only  at  your  own  option,  and  should  you  be 
summoned  as  a  witness  against  a  brother  Mason 
be  always  sure  to  shield  him.  Prevaricate,  don't 
tell  the  ivholc  truth  in  this  case,  keep  his  secrets, 
forget  the  most  important  points.  It  may  be 
perjury  to  do  this,  it  is  true,  but  you're  keeping 
your  obligations,  and  remember  if  you  'live  up 
to  votir  obligation  strictly,  you'll  be  free  from 
sin.'  " 

"Furthermore,  that  I  will  not  cheat,  wrong  or  de- 
fraud a  lodge  of  Master  Masons  or  a  brother 
of  this  degree."  "Hand  Book,"  p.  184. 

"If  you  cheat,  wrong  or  defraud  any  other 
society  or  individual,  it  is  entirely  your  own 
business.  If -you  cheat  the  government  even, 
Masonry  cannot  and  will  not  touch  you,  but  be 
very  careful  not  to  cheat,  wrong  or  defraud  a 
brother  Mason  or  a  lodge,  whoever  else  you 
may  defraud;  live  up  to  your  obligation,  and 
you'll  be  free  from  sin." 

"Furthermore,  that  I  will  not  strike  a  brother  Master 
Mason."  "Hand  Book,"  p.  184. 

"Whether  you  quarrel  with  or  strike  other  men 
is  none  of  our  business,  but  your  obligations 
enjoin  you  not  to  strike  a  brother  Master 
Mason.  It  may  be  wicked  and  sinful,  to  be  sure,' 
to  strike  any  man,  or  to  quarrel  with  anybody, 
but  our  rules  make  no  provision  except  for  the 
protection  of  Masons  only,  and  if  you  live  in 
strict  obedience  to  your  obligation,  you'll  be 
free  from  sin." 

"Furthermore,  that  I  will  not  violate  the  chastity 
of  a  Master's  wife,  mother,  sister  or  daughter, 
knowing  them  to  be  such."  "Hand  Book," 
p.  184. 


WHAT    MASONRY    CLAIMS    TO    DO.  10^ 

"This  gives  you  full  permission,  my  dear  sir,  to 
do  as  you  please  outside  of  the  Masonic  order, 
but  you  must  always  respect  the  female  rela- 
tives of  Masons.  Adultery  is  a  great  crime 
under  any  circumstances,  it  is  true;  but  so  long 
as  you  live  in  strict  obedience  to  your  Masonic 
obligation,  you'll  be  free  from  sin." 

"Furthermore    that    I    will    not    give    the    Grand 
Masonic  word,  except    upon    the  five  points 
of  fellowship,  and  then  only  in  low  breath." 
"Hand  Book"  p.  184. 

"Whether  you  swear  or  take  God's  name  in 
vain  don't  matter  so  much.  Of  course  the 
name  of  the  Lord  Jesus  Christ,  as  you  know, 
don't  amount  to  anything,  but  Mah-hah-bone — 
O,  horror!  You  must  never,  on  any  account, 
speak  that  awful  name  aloud.  That  would  be 
a  most  heinous  crime — unmasonic — unpardon- 
able. You  are  recommended,  it  is  true,  not  to 
take  the  name  of  God  in  vain,  but  to  speak 
of  him  with  reverence ;  but  then,  you  know,  you 
have  solemnly  sworn  not  to  take  Mah-hah-bone, 
the  name  of  the  great  Masonic  god,  in  vain, 
and  you  must  be  very  sure  to  keep  your  ob- 
ligation, for  he  who  lives  in  strict  obedience  to 
his  Masonic  obligation  is  free  from  sin." 

And  lastly : 

"Binding  myself  under  no  less  a  penalty  than  that 
of  having  my  throat  cut  across  and  my  tongue 
torn  ont  by  its  roots."  "Hand  Book,"  p.  74. 

"When  a  brother  reveals  any  of  our  great 
secrets ;  whenever,  for  instance,  he"  tells  any- 
thing about  Boaz,  or  Tubalcain,  or  Jachin,  or 
that  awful  Mah-hah-bone,  or  even,  whenever 
a  minister  prays  in  the  name  of  Christ  in  any 


io8  THE  MASTER'S  CARPET. 

of  our  assemblies,  you  must  always  hold  your- 
self in  readiness,  if  called  upon,  to  cut  his 
throat  from  ear  to  ear,  pull  out  his  tongue  by 
the  roots,  and  bury  his  body  at  the  bottom  of 
some  lake  or  pond.  Of  course,  all  this 
must  be  done  in  secret,  as  it  was  in  the  case 
of  that  notorious  man  Morgan,  for  both  law 
and  civilization  are  opposed  to  such  barbarous 
crimes,  but  then,  you  know  you  must  live  up 
to  your  obligation,  and  so  long  as  you  have 
sworn  to  do  it,  by  being  very  strict  and 
obedient  in  the  matter,  you'll  be  free  from 
sin." 

These  my  son  are  a  few  of  the  precepts  and 
obligations  of  the  Masonic  institution,  as  we  find 
them  scattered  up  and  down  through  our  various 
monitors  and  in  the  ritual  of  the  order,  and  all 
that's  necessary  to  say,  concerning  them,  is  that  if 
the  majority  of  Freemasons  do  not  strictly  live  up 
to  them,  it  is  because  as  men  they  are  nobler  and 
better  than  the  villainous  system  which  they  have 
sworn  to  conform  to  and  abide  by,  would  make 
them. 

Fifth: — The  Masonic  philosophy  affirms  that 
every  member  'within  the  precincts  of  its  lodges  is 
constantly  in  search  of  divine  truth. 

This  preposterous  claim  on  the  part  of  Free- 
masonry and  this  phase  of  its  antichristian  religion 
perhaps  more  than  any  thing  else  serves  to  brand 
this  wicked  system  as  the  most  brazen  hypocrisy 
and  the  most  consumate  blasphemy  that  ever 
cursed  the  earth. 


WHAT    MASONRY    CLAIMS     TO    DO.  109 

Remembering  the  unchangeable  landmark  on 
the  "  exclusion  of  all  sectarian  tenets,"  and  the  rejec- 
tion of  the  name  of  Christ  from  all  lodge  prayers, 
we  shall  be  better  able  to  understand,  and  more 
fully  to  appreciate  the  true  purport  of  the  cunningly 
devised  fable  set  forth  by  Freemasonry  in  the  fol- 
lowing extracts. 

In  "  Mackey's  Manual  of  the  Lodge,"  p.  20, 
I  read:— 

"  Search  of  Truth,  the  great  object  of  all  Ma- 
sonic labor." 

Again  on  p.  29: — 

"  The  truth  of  God  and  the  soul — the  nature 
and  essence  of  both — which  constitute  the  chief 
design  of  all  Masonic  teachings." 

Again  on  p.  48: — 

"  The  Mason  living  and  working  in  the  world 
as  his  lodge,  must  seek  to  raise  himself  out  of  it 
to  that  eminence  which  surmounts  it,  where  alone 
he  can  find  DIVINE  TRUTH." 

Again  on  p.  88 : — 

"  The  whole  design  of  Freemasonry  as  a  Specu- 
lative science  is  the  investigation  of  Divine  Truth. 
To  this  great  object  everything  else  is  subsidiary. 
The  Mason  is,  from  the  moment  of  his  initiation 
as  an  Entered  Apprentice,  to  the  time  at  which  he 
receives  the  full  fruition  of  Masonic  light,  an 
investigator — a  laborer  in  the  quarry  and  the  temple — 
whose  reward  is  to  be  truth,  and  all  the  ceremo- 
nies and  traditions  of  the  order  tend  to  this  ultimate 
design.  In  Speculative  Freemasonry  there  is  an  ad- 
vancement from  a  lower  to  a  higher  state — from 
darkness  to  light — from  death  to  life — from  error  to 
truth? 


I  IO 


Again  on  p.  93:— 

"Now  what  are  the  wages  of  a  Speculative 
Mason  ?  Not  money,  nor  wine,  nor  oil.  All  these 
are  but  symbols.  His  wages  are  truth" 

Again  on  p.  94: — 

"  The  Fellow  Craft  represents  a  man  laboring 
in  the  pursuit  of  truth" 

In  the  "  Masonic  Ritualist,"  by  A.  G.  Mackey, 
M.  D.,  I  read:— 

"  The  keystone  of  a  Mark  Master  is  therefore 
the  symbol  of  a  fraternal  covenant  among  those  who 
are  engaged  in  the  common  search  after  Divine 
Truth." 

And  again  in  the  "Symbolism  of  Freemasonry," 
by  Mackey,  p.  166: — 

"  Every  Speculative  Mason  is  familiar  with  the 
fact  that  the  East,  as  the  source  of  material  light,  is 
a  symbol  of  his  own  order  which  professes  to  con- 
tain within  its  bosom  the  pure  light  of  truth" 

And  now  to  cap,  as  it  were,  the  very  climax 
of  the  unparalleled  hypocrisy  of  this  whole  system, 
we  are  furnished  the  following  explanation  of  these 
wicked  pretensions. 

In  the  "Manual  of  the  Lodge,"  by  Mackey, 
p.  93,  and  in  the  "  General  Ahiman  Rezon,"  by 
Sickles,  p.  169,  we  read: — 

"  It  is  one  of  the  most  beautiful,  but  at  the 
same  time  one  of  the  most  abstruse  doctrines  of  the 
science  of  Masonic  symbolism  that  the  Mason  is 
ever  to  be  in  search  of  truth,  BUT  is  NEVER  TO 

5    IT." 

What  a  strange  picture  this  presents  !  Ministers, 


WHAT    MASONRY    CLAIMS    TO    DO.  Ill 

dv, icons  and  class-leaders,  all  represented  as  "search- 
ing after  truth  in  the  labyrinthine  forests  of  Ma- 
sonic falsehood,  but  all  doomed  u  never  to  find  it" 
How  accurately  St.  Paul  discribes  this  stupend- 
ous folly  when  in  writing  to  Timothy  he  says.  2 
Tim.  iii.  i  7: — 

"  This  know  also,  that  in  the  last  days  perilous 
times  shall  come.  For  men  shall  be  lovers  of  their 
own  selves,  covetous  boasters,  proud,  blasphemers, 
disobedient  to  parents,  unthankful,  unholy,  without 
natural  affection,  truce  breakers,  false  accusers,  in- 
continent, fierce,  clespisers  of  those  that  are  good, 
traitors,  heady,  high-minded,  lovers  of  pleasure  more 
than  lovers  of  God  ;  having  a  form  of  godliness, 
but  denying  the  power  thereof,  from  sztch  turn 
away" 

And  now  mark  the  coincidence  in  verse  7: — 

u  Ever  learning  and  never  able  to  come  to  a 
knowledge  of  the  truth" 

And 

Lastly : — Freemasonry  claims  to  be  the  only 
true  religion  noiv  in  the  world,  that  Divine  Truth 
which  guides  man  in  his  pilgrimage  of  life,  and 
that  which  confers  such  inestimable  benejits  on  its 
votaries  that  "  notJiing  can  be  suggested  more 
which  the  soul  of  man  can  require" 

In  the  "  Symbolism  of  Freemasonry,"  by  Past 
Grand  Master  Mackey,  p.  148,  we  read: — 

"  Freemasonry  itself,  anciently,  received  among 
other  appellations,  that  of  Lux  or  Light  to  signify 
that  it  is  to  be  regarded  as  that  SUBLIME  DOCTRINE 
OF  DIVINE  TRUTH,  by  which  the  path  of  him  who 


H2  THE  MASTER'S  CARPET. 

has  attained  it  is  to  be  illuminated  in  his  pilpfrimapfe 
of  life." 

What  more  can  be  said  of  the  Gospel  of 
Christ,  than  that  it  is  "the  sublime  doctrine  of 
Divine  Truth  ?"  And  what  higher  claim  can  be 
made  for  it  than  that  "  it  illuminates  our  pathway 
in  life's  pilgrimage." 

And  in  the  "  General  History  Cyclopedia  and 
Dictionary  of  Freemasonry,"  by  Macoy  and  Oliver, 
p.  428,  we  read: — 

"  There  is  that  latent  in  Freemasonry,  which 
makes  it  exactly  the  institution  THAT  is  MOST 
NEEDED  in  this  age." 

And  again  in  the  "  General  Ahiman  Rezon  or 
Freemason's  Guide,"  by  Daniel  Sickles,  p.  196,  it 
is  stated  that: — 

"  We  now  find  man  complete  in  morality  and 
intelligence,  with  the  stay  of  religion  added  to 
ensure  him  of  the  protection  of  the  Deity  and  guard 
him  against  ever  going  astray.  These  three  degrees 
thus  form  a  perfect  and  harmonious  whole,  nor  can 
it  be  conceived  that  anything  can  be  suggested 
more,  which  the  soul  of  man  requires." 

And  in  the  "  Book  of  the  Ancient  and  Ac- 
cepted Scottish  Rite,"  by  McClenachan,  p.  575,  we 
read : — 

"  Onward  !  and  all  earth  shall  aid  us, 

Ere  our  peaceful  flag  be  furled, 

Masonry  at  last  shall  conquer, 

And  its  altar  be  the  world." 

Hence,  according  to  all  this,  the  religion  of 
Masonry  cannot  possibly  be  excelled.  It  is  the 


WHAT    MASONRY    CLAIMS    TO    DO.  113 

"Divine  Truth"  itself,  it  is  that  which  is  "exactly 
most  needed  in  this  age,"  it  confers  such  inestima- 
ble blessings  and  benefits  that  it  is  not  possible  to 
conceive  how  the  soul  of  man  can  require  anything 
more.  And  it  is  boastfully  asserted  that  it  shall  go 
on  conquering,  and  to  conquer  until  at  last  it  shall 
be  the  only  religion  in  the  world.  And  yet  with 
all  this  superlative  greatness  and  goodness,  and  with 
all  these  pretended  advantages  accruing  from  a 
knowledge  of  its  divine  principles  it  requires  every 
one  of  its  members,  ministers  and  all,  to  take  "  a 
most  solemn  and  binding  obligation,"  never  to  lisp 
a  single  syllable  concerning  it,  to  father,  mother,  wife, 
child,  or  friend,  it  positively  refuses  admis*sion  with- 
in its  sacred  lodges  to  seventy-five  or  eighty  per 
cent,  of  the  human  family,  and  it  absolutely  requires 
that  every  one  who  is  fortunate  enough  to  secure 
the  right  of  initiation  shall  pay  a  large  sum  of 
money  before  entering  one  of  its  lodges.  Talk  of 
the  arrogance,  and  the  lying  pretensions  of  Rome, 
but  if  Romanism  can  outdo  Freemasonry  in  the 
impudence  of  its  assumptions,  in  the  falsehood  of  its 
doctrines,  and  in  the  chicanery  and  cunning,  mani- 
fested in  executing  its  vicious  designs,  then  it  must 
be  very  wicked  indeed. 


CHAPTER   V. 

MASONRY  AND  ROMANISM.  —  Private  judgment.— 
Their  secrecy  and  despotism  illustrated.— Ma- 
sonry and  the  Bible. — Square  and  Compass.-  — 
"  Book  of  the  Law." — Masonic  covenant.— 
The  Bible  not  the  Masonic  rule  of  faith — 
Only  a  Symbol.  —  Three  great  lights. —  Three 
lesser  lights.  —  Masonic  and  Romish  coincid- 
ence. —  Both  false  and  unscriptural.  -  The 
Worshipful  Master  and  Pope  both  gods. — Ma- 
sonry and  Leo  XII. 

Mr.  Barton: — In  our  investigation  of  the 
Masonic  philosophy  thus  far  my  dear  Henry,  we 
have  made  at  least,  I  think,  one  very  important 
discovery,  namely:  that  as  religious  institutions, 
there  is  a  most  remarkable  coincidence  between 
Freemasonry  and  Romanism.  We  have  found 
that  both  systems  are  based  upon  lying  traditions; 
that  both  teach  justification  by  works;  that  both 
prescribe  the  same  remedies  for  purifying  man's 
evil  nature;  that  both  claim  universality  and  a  vast 
antiquity ;  that  both  assert  a  divine  origin ;  that  both 
use  altars  and  lighted  candles  in  their  religious 
worship,  and  that  both  claim  an  unchangeable  or 
infallible  perfection  for  all  their  decrees  and  land- 
marks. 


MASONRY    AND    ROMANISM.  115 

But  the  similiarity  between  them  is  still  more 
clearly  manifested  in  the  fact  that  both  religions, 
positively  and  absolutely  deny  the  right  of  private 
judgment.  Neither  the  Mason  on  the  one  hand, 
nor  the  Catholic  on  the  other,  dare  think  and  act  for 
himself  in  matters  pertaining  to  either  system,  and  in 
this  total  subjugation  of  the  will  and  judgment  we 
discover  the  real  secret  of  that  terrible  power  which 
both  Masonry  and  Romanism  exercise  over  their 
members,  \  and  by  means  of  which  the  latter  are 
kept  in  such  complete  subjection  and  are  made  to 
accept  as  truth  all  the  wicked  absurdities  and  the 
stupendous  mass  of  ridiculous  fables  found  in  the 
traditionary  teachings  of  both  institutions. 

In  the  creed  of  Pope  Pius  IV.  article  2,  we 
read : — 

"  I  also  admit  the  Holy  Scriptures  according 
to  that  sense  which  our  Holy  Mother,  the  Church 
has  held,  and  does  hold,  to  which  it  belongs  to 
judge  of  the  true  sense  and  interpretation  of  the 
Scriptures,  nor  will  I  ever  take  and  interpret  them 
otherwise  than  according  to  the  unanimous  consent 
of  the  Fathers." 

In  this  article  of  the  Romisb  creed,  three  things 
are  plainly  set  forth: — 

First,  that  every  Roman  Catholic  is  bound  to 
admit  the  Scriptures,  onJ^  in  that  sense  in  which 
the  church  has  held  and  docs  hold  them. 

Second,  that  none  but  the    Roman  Church  can 


n6  THE  MASTER'S  CARPET. 

give  the  true  sense  and  interpretation  of  the  Scrip- 
tures. And 

Third,  that  no  Roman  Catholic  must  ever  take 
and  interpret  the  Scriptures  or  any  part  of  them 
except  only  in  that  sense  which  the  church  pre- 
scribes, and  in  which  a  score  or  more  of  Latin  and 
Greek  theologists  are  supposed  to  have  interpreted 
Lhem  some  sixteen  or  seventeen  hundred  years  ago. 

Summing  all  this  up  in  a  few  words  then,  it 
simply  means  that  no  member  of  the  Romish 
Church  can  exercise  his  private  judgment  in  matters 
of  faith,  but  must  always  submissively  bowr  to  the 
will  and  judgment  of  his  priest  or  bishop. 

Just  think  of  a  railroad  Irishman,  an  Italian 
organ-grinder,  a  Spaniard,  or  a  Portuguese,  search- 
ing the  Sacred  Scriptures^  in  the  light  of  the  Greek 
and  Latin  Fathers  ! 

But  Freemasonry  imposes  a  like  restriction,  if 
not  a  weightier  t  one  on  every  member  sworn  into 
its  infidel  association. 

Just  as  a  Roman  Catholic  is  bound  to  submit 
to  the  will  of  his  priest  or  superior  in  the  church, 
so  a  JFree-mason  is  bound  to  submit  to  the  will  of 
the  Worshipful  Master  or  his  superior  in  the  lodge, 
and  that  even  whether  the  Masonic  decree  be  "right 
or  wrong." 

In  the  "  Traditions  of  Freemasonry,"  by  Pier- 
son,  p.  30,  we  read: — 


•MASONRY    AND    ROMANISM.  ll^ 

"  We  )na\>  not  call  hi  quest  ion  the  propriety  of 
this  organization"  /.  c.  the  despotic  character  of 
Masonry,  "if  we  would  be  Masons  WE  MUST  yield 
private  judgment" 

Or  in  other  words,  so  far  as  his  Masonic  stand- 
ing is  concerned,  no  member  of  the  fraternity  is 
allowed  to  exercise  Ms  own  judgment,  but  must 
submit  to  the  decrees  of  the  order,  and  believe 
whatever  the  Masonic  ritual  teaches. 

Again  in  "Webb's  Monitor,"  by  Morris,  p.  169, 
we  read  : — 

"  Right  or  wrong  his  (a  member's)  very  exist- 
ence as  a  Mason  hangs  upon  obedience  to  the 
powers  immediately  set  above  him.  The  one  un- 
pardonable crime  in  a  Mason  is  contumacy  or  dis- 
obedience." 

This  is  Masonic  law,  inflexible  and  unchange- 
able, and  beyond  this  no  Mason  dare  go.  He  must 
obey  implicitly,  whether  he  likes  it  or  not,  and 
whether  the  command  given,  or  the  statement  made 
be  "  right  or  wrong,"  and  like  the  Romanist,  he 
has  no  redress.  He  "  must  yield  his  private  judg- 
ment," and  allow  another  man,  less  moral  and  less 
intelligent  perhaps,  to  think  and  judge  for  him  as 
regards  Masonry.  And  if  he  refuses  to  do  so, 
which  is  very  seldom  the  case,  he  violates  his  obliga- 
tion, and  commits  "the  one  unpardonable  crime  in 
a  Mason." 

In  opposition  to  this  wicked  despotism,  both  of 
the  lodge    and   chapel,  the    Scriptures    very    plainly 


teach  us  that-  our  Lord  and  his  Apostles  always 
appealed  to  their  hearers  to  exercise  their  own  judg- 
ment upon  the  doctrines  addressed  to  them. 

What  does  our  Lord  say?  Luke,  xii,  57: — 

"  And  why,  even  of  yourselves,  do  you  not 
judge  that  which  is  right  ?" 

What  does  St.  Paul  say  ?     I.   Cor.  x.    15:— 

"  I  speak,  as    to    wise    men,    judge    ye    what    I 

say." 

And  again  I.  Thess.  v.  21  : — 

"Prove  all  things;  hold  fast  that  which  is 
good." 

But  apart  from  the  coincidences  which  exist 
between  Freemasonry  and  Romanism  in  their  mock 
solemn  ceremonies,  and  in  their  moral  and  doctrinal 
features  there  is  also  a  very  close  similiarity  plainly 
discernable  in  their  construction,  and  in  the  vicious 
principle  of  secrecy  so  peculiar  to  both  systems. 
This  perhaps  can  scarcely  be  better  exemplified 
than  by  reference  to  the  diagram  on  the  next 

page. 

In  Figure  i,  representing  the  Romish  system, 
are  a  number  of  concentric  circles,  with  "  Our  Most 
Sovereign  Lord  God,  the  Pope "  in  the  center.  In 
the  outer  circle  is  the  Congregation,  with  the  Priest 
as  center.  In  the  next  circle  are  the  Priests,  with 
the  Bishop  as  center.  In  the  next  are  the  Bishops, 
with  the  Arch-Bishop  as  center.  In  the  next  are 
the  Arch- Bishops,  with  the  Cardinal  Arch  Bishop 


v.  ^.,, 

0"'  C 


-  POPE. 


''OJ)  —Congregation 


g  £        ,     -    £    Sov.  GRAND      (     ,   |  ?        I 

||i|l       j,          COMM'DR.          ^^I-J 


Grand 


120  THE   MASTER'S 


as  center.  In  the  next  circle  are  the  Cardinal  Arch- 
Bishops,  with  the  Cardinal  as  center,  and  in  the 
inner  circle  are  the  Cardinals,  with  "  His  Holiness," 
the  Pope,  in  the  center  of  all.  » 

Now,  let  it  be  remembered,  that  every  man. 
woman  and  child  in  the  Congregation,  or  outer 
circle,  is  bound  under  pain  of  eternal  damnation  to 
obey  the  Priest  implicitly  and  without  questioning: 
the  Priests  are  bound  under  similar  penalties  to  obey 
the  Bishop;  the  Bishops  are  in  like  manner  bound 
to  obey  the  Arch-Bishop;  the  Arch-Bishops  the 
Cardinal  Arch-Bishop;  the  Cardinal  Arch-Bishops 
the  Cardinal;  and  all  must  implicitly  obey  the  Pope. 
He  claims  to  be  infallible,  and  actually  sits  in  the 
temple  of  God  "  exalted  above  all  that  is  called  God, 
or  that  is  worshipped,"  and  "  showing  himself  as  if 
he  were  God."  2  Thess.  ii.  4. 

Then  again,  all  these  various  grades  of  church 
dignitaries  are  bound  together  by  the  most  solemn 
obligations  of  secrecy,  so  that  what  one  tells  the 
other  in  the  confessional,  can  never  be  revealed 
under  pain  of  the  most  fearful  penalties,  and  even 
should  a  Catholic  priest  be  summoned  as  a  witness 
in  a  criminal  prosecution,  and  although  the  prisoner 
may  have  confessed  to  him  all  the  particulars  of 
the  crime  committed,  yet  he  will  positively  refuse 
to  testify,  or  else  deny  all  knowledge  of  the  facts. 
And  should  a  husband  and  wife  go  to  confession  to 


MASONRY    AND    ROMANISM.  121 

the-  same  priest,  neither  can  tell  the  other  what 
both  had  previously  whispered  into  the  ear  of  that 
strange  man  in  the  confessional.  This  is  Rome. 

And  now  let  us  look  at  Freemasonry. 

In  Figure  2,  which  represents  the  Masonic 
system,  we  have  the  same  number  of  concentric 
circles  as  in  the  former  case  with  the  "  Most  Puis- 
sant Sovereign  Grand  Commander"  in  the  center. 
In  the  outer  circle  are  the  Master  Masons,  with  the 
Worshipful  Master  in  the  center;  next  are  the 
Worshipful  Masters,  with  the  Deputy  Grand  Master 
as  center;  then  the  Deputy  Grand  Masters,  with  the 
Grand  Master  as  center;  and  so  on  up  to  the 
"  Most  Puissant  Sovereign  Grand  Commander," 
who  occupies  a  position  corresponding  to  that  of 
the  Pope. 

In  Freemasonry  also,  every  Master  Mason  is 
bound  to^  obey  the  behests  of  the  Worshipful  Mas- 
ter, "  right  or  wrong"  the  Worshipful  Masters  are 
equally  bound  to  submit  to  and  obey  the  Deputy 
Grand  Master;  the  Deputy  Grand  Masters  are 
bound  likewise  to  obey  the  Grand  Master,  and  thus 
right  through,  up  to  the  Most  Puissant  SOVEREIGN, 
who  sits  at  the  very  head  of  the  Holy  Empire,  and 
holds  a  sway  over  his  subjects,  not  a  whit  inferior 
to  that  of  the  Pope,  or  the  most  despotic  Monarch 
on  earth. 

Then  remember  again,  that  the  members  of  all 


122  THE    MASTERS   CARPET. 

these  Masonic  rings  are  likewise  sworn  to  keep 
one  another's  secrets  inviolable,  to  obey  all  Masonic 
laws,  "right  or  wrong;"  to  give  one  another  due 
and  timely  notice  of  all  approaching  danger,  and  to 
obey  one  another's  signs  and  summons  at  any  risk. 

The  Masonic  husband  has  secrets  in  common 
with  the  rum-seller,  or  perhaps  with  a  gambler, 
which  he  cannot  and  dare  not  communicate  to  his 
wife,  and  he  may,  and  very  often  has  confidential 
conferences  with  worthless  characters,  one  word  of 
which  he  must  never  lisp  at  home. 

Both  the  lodge  and  the  chapel  are  imperious, 
arbitrary  and  despotic  in  the  extreme,  and  neither 
the  laws  of  the  church,  the  State,  nor  the  family, 
not  even  the  plain  positive  commands  of  Scripture, 
are  permitted  to  interfere  with,  or  obstruct  the  en- 
forcement of  their  selfish  enactments. 

But  perhaps  the  most  striking  coincjdence  of 
all,  between  Freemasonry  and  Romanism  is,  that 
both  systems  degrade,  debase  and  reject  the  Bible. 

Henry  : — But  my  dear  father,  how  can  that  be  ? 
I  know  that  Romanism  is  at  war  with  the  Bible, 
and  with  our  public  school  system,  because,  that  in 
our  public  schools  the  Bible  is  read,  but  I  have 
always  supposed  that  Freemasonry  paid  the  very 
highest  respect  to  the  Bible,  and  in  fact,  that  it  was 
an  indispensible  article  in  every  lodge,  and  publicly 
carried  in  every  Masonic  procession. 


MASONRY    AM)    TIIK     I5I1JLK.  I  2$ 

Mr.  Karton :  Yes,  the  Bible  is  an  indispensi- 
ble  article  in  all  American  and  English  lodges,  but 
only  as  an  article  of  furniture.  There  must  be  a 
copy  of  the  Bible  on  the  altar,  and  so  must  there 
be  a  hat  on  the  Master's  head,  and  a  sword  in  the 
Tyler's  hand,  and  one  is  just  as  indispensible,  and 
as  much  thought  of  as  the  other.  The  Bible  is-  a 
piece  of  lodge  furniture  and  no  more. 

On  this  point  the  Masonic  ritual  is  explicit. 

In  the  "  Manual  of  the  Lodge,"  by  Mackey,  p. 
40,,  \ve  read: — 

"The  furniture  of  a  lodge  consists  of  a^Holy 
Bible,  square  and  compass." 

And  as  for  carrying  the  Bible  in  all  our  Ma- 
sonic processions,  that  is  simply  done  with  the  view 
of  blindfolding  the  Christian  public,  to  the  real 
design  of  Freemasonry,  and  to  advertise  the  pre- 
tended goodness  of  the  order.  No  my  son,  Free- 
masonry and  the  Bible  have  nothing  in  common. 

Don't  you  remember  that  Masonic  law  which 
states  so  plainly  that  "  Masonry  has  nothing  what- 
ever to  do  with  the  Bible,  that  it  is  not  founded  on 
the  Jlible,  for  if  it  was  it  would  not  be  Masonry, 
it  ivould  be  something  else"  (Digest  of  Masonic 
Law,  p.  207  209.)  and  that  "the  moral  law  of  Masonry 
is  the  "  lex  naturce,  or  law  of  nature." 

Ancient  Masonry  consisting  of  only  three  de- 
grees, which  is  really  the  only  legitimate  Masonry 


124  THfi  MASTER'S  CARPET. 

in  existance,  is  purely  symbolic,  ;md  every  Masonic 
implement  in  the  lodge  room,  the  Bible  included, 
is  but  a  mere  symbol. 

In  the  annexed  fig- 
ure you  will  notice 
that  the  Square  and 
Compass  are  placed  on 
top  of  the  Bible,  as 
we  have  them  in  the 
Kntered  Apprentice 
degree.  Well,  the  Square  is  a  symbol,  the  Com- 
pass a  symbol,  and  the  Bible  a  symbol  —  nothing 
more  and  nothing  (less.  But  Masonry  regards  the 
square  and  compass  with  far  more  veneration  than 
it  does  the  Bible;  for  the  latter  is  only  a  mere 
local  symbol,  while  the  Square  and  Compass  are 
universal.  For  instance,  suppose  we  allow  the 
pretended  claim  of  Masonry  to  universality,  and 
admit  that  there  is  a  Masonic  lod^e  in  Constantin- 

o 

ople  among  the  Turks;  in  Calcutta  or  Madras 
among  the  Hindoos,  in  Pekin  or  Canton  among 
the  Chinese;  in  Teheran  among  the  Persians,  in 
Salt  Lake  City  among  the  Mormons;  or  even  in 
the  camp  of  Sitting  Bull  among  the  American 
savages,  will  any  one  be  simple  enough  to  believe 
that  in  any  of  these  places  the  Bible  could  be 
found  on  the  Masonic  altar,  even  as  an  article  of 
furniture?  Most  assuredly  not.  The  Koran,  the 


MASONRY    AND    THE    BIBLE.  125 

Shasters,  the  Vedas,  the  Book  of  Confucius,  the 
book  of  Mormon,  or  a  piece  of  birch  .bark  may 
possibly  be  found,  but  certainly  no  Bible.  The 
Bible  is  the  Magna  Charta  of  heaven,  the  Christian's 
rule  of  faith,  and  consequently  can  form  no  part  of 
the  "furniture "  of  a  lodge  of  Masons  in  any  of 
the  places  or  among  any  of  the  people  just 
mentioned.  But  the  Square  and  Compass  must  al- 
ways and  everywhere  be  displayed  on  the  Masonic 
altar,  and  hence  unquestionably  Freemasonry  re- 
gards the  Square  and  Compass  with  more  respect 
and  reverence  than  it  does  the  Bible.  But  hear 
what  Masonic  law  has  to  say  on  this  subject. 

In  the  "  Text-Book  of  Masonic  Jurisprudence," 
by  A.  G.  Mackey,  p.  33  we  read: — 

"Landmark  xxi: — It  is  a  landmark  that 
a  "  Book  of  the  Law "  shall  constitute  an  in- 
dispensible  part  of  the  furniture  of  every  lodge. 
I  say  advisedly  a  "Book  of  the  Law"  because  it 
is  not  absohdcly  required  that  everywhere  the  Old 
am?  New  Testament  shall  be  used.  The  "  Book 
of  the  Law  "  is  that  volume  which  by  the  religion 
of  the  country  is  believed  to  contain  the  revealed 
will  of  the  Grand  Architect  of  the  Universe.  Hence 
in  all  lodges  in  Christian  countries  the  "  Book  of 
the  Law"  is  composed  of  the  Old  and  New 
Testaments;  in  a  country  where  Judaism  was  the 
prevailing  faith,  the  Old  Testament  alone  would  be 
sufficient;  and  in  Mahomedan  countries  and  among 
Mahomedan  Masons,  the  Koran  might  be  sub- 
stituted." 

This  is  the  universal  and  immutable  law  of 
Masonry.  This  is  one  of  the  "  Landmarks"  concern- 


126  THE  MASTER'S  CARPET. 

ing  which  it  is  positively  stated  on  page  16,  ("Text- 
Book  of  Masonic  Jurisprudence.")  "  The  landmarks 
of  the  order,  like  the  laws  of  the  Medas  and  Per- 
sians, can  suffer  no  change" 

Here  then  we  have  the  express  declaration  of 
an  infallible,  because  unchangeable  decree,  that  the 
Holy  Bible,  God's  revealed  will  to  man,  is  no  better 
and  no  worse  than  the  Koran,  the  Shasters,  the  Ve- 
das,  or  the  Book  of  Mormon,  and  that  at  best  it  is 
in  the  lodge  room  but  a  mere  piece  of  furniture. 
"  The  Book  of  the  Law"  is  that  volume  which  by 
the  religion  of  the  country  is  believed  to  contain 
the  revealed  will  of  the  G.  A.  O.  T.  U."  is  the  plain, 
emphatic  teaching  of  Masonry,  and  one  of  the  Bulls 
of  Leo  XIII,  might  as  well  be  this  "book  of  the 
law "  as  any  other  so  far  as  Freemasonry  is  con- 
cerned, and  occupy  the  same  position  in  the  lodge 
that  the  Bible  does. 

In  order  to  accommodate  the  Masonic  phiMso- 
phy,  the  Bible  and  the  Koran  must  be  placed  on 
the  same  level.  One  must  be  considered  just  as 
good  as  the  other.  Masonry,  like  its  twin  sister 
Romanism,  unchanged  and  unchangeable,  the  same 
everywhere,  in  Chicago,  Constantinople,  Calcutta, 
Pekin,  and  Salt  Lake  City,  insists  upon  it  that  every- 
thing human  and  divine  must  give  place  to  its  land- 
marks, laws  and  edicts.  The  laws  of  heaven  must 
be  set  aside,  God's  word  must  be  debased,  the  Lord 


MASONRY    AND    THE    BIBLE.  12>J 

Jesus  Christ  must  be  rejected,  the  Holy  Spirit  must 
be  denied,  repentance  must  be  forbidden,  heaven 
must  be  defied  and  despised,  but  Freemasonry  must 
be  honored  and  exalted.  This  is  what  the  teaching 
of  Masonry  amounts  to,  when  it  places  the  Holy 
Scriptures  on  a  common  level  with  the  philosophies 
of  paganism,  the  writings  of  Joe  Smith,  or  with  the 
Square  and  Compass. 

Henry  : — But  this  is  the  Masonic  law  and  usage 
perhaps,  in  countries  where  some  other  thnn  the 
Christian  is  the  prevailing  religion.  Now,  is  not  the 
Bible  highly  respected  as  such,  by  Masonry,  in  all 
Christian  countries,  and  is  it  not  pointed  out  to  the 
candidate,  at  his  initiation,  as  his  rule  of  faith  ? 

Mr.  Barton: — Freemasonry  claims  to  be  a 
universal  system,  cosmopolitan  in  its  nature,  and 
with  no  special  law  for  its  government  in  one 
country  more  than  another,  and  hence  I  utterly 
and  positively  deny  that  it  shows  any  respect  what- 
ever to  the  Holy  Bible  as  the  Word  of  God  any- 
where, or  on  any  occasion.  It  has  the  Bible  on  its 
altars  in  Christian  countries  and  has  it  carried  in  all 
its  public  parades  it  is  true,  but  that  is  clone  that 
Masonry  may  be  honored  and  respected  and  not  the 
Bible.  Who,  for  instance,  carries  the  Bible  in  all 
our  Masonic  processions  ?  Is  he  usually  a  man  of 
known  piety  ?  or  is  he  always  even  a  moral  and 
good  man  ?  Did  you  ever  see  a  church  deacon  or 


128  THE   MASTER'S  CARPET. 

elder,  or  any  other  church  officer  or  member  bearing 
along  the  Holy  Bible  in  any  of  our  public  parades, 
whether  at  a  funeral  or  corner-stone  laying?  If  you 
have,  I  must  say  from  long  experience,  and  all  can- 
did Masons  will  bear  me  out  in  the  assertion,  that 
it  is  the  exception  and  not  the  rule.  On  all  such 
occasions  the  very  worst  and  most  rabid  old  infidel 
in  the  lodge,  or  among  the  local  brotherhood  is  the 
one  generally  chosen  to  be  the  bearer  in  public  of 
God's  Word. 

But  again  as  you  see,  from  the  Masonic  em- 
blem, on  page  124,  although  the  Bible  is  open 
on  the  altar,  yet  the  Square  and  Compass  must  always 
rest  upon  it.  Now  why  not  reverse  this  order  and 
have  the  Bible  rest  upon,  and  be  above  the  Square 
and  Compass  ?  Or  why  could  not  the  Square  and 
Compass  be  placed  before,  or  beside,  or  behind  the 
Bible  ?  Why  is  it  always  necessary  that  the  Square 
and  Compass  should  be  placed  above  the  Bible  ? 
The  reason  for  this  is  very  plainly  stated  in  the 
Masonic  law  book,  as  follows: — 

In  "  Webb's  Monitor,"  by  Morris,  p.  240,  we 
read,  under  the  word  COVENANT: — 

"  The  Covenant  is  irrevocable.  Even  though  a 
Mason  may  be  suspended  or  expelled,  though  he 
may  withdraw  from  the  lodge,  journey  into  coun- 
tries where  Masons  cannot  be  found  or  become  a 
subject  of  despotic  governments  that  persecute,  or  a 
communicant  of  bigoted  churches  that  denounce 


MASON  KV     AM)    THE    BIBLE.  129 

Masonry,  he  cannot  cast  off  or  nullify  his  Ma- 
sonicc  ovenant.  No  LAW  OF  THE  LAND  CAN 
AFFECT  IT.  No  anathema  of  the  church  can 
weaken  it.  IT  is  IRREVOCABLE." 

This  is  pure  Masonic  law,  as  inflexible  as 
granite,  as  unchangeable  as  the  decrees  of  fate. 
The  Masonic  covenant  must  be  considered  above, 
and  be  superior  to  every  other  covenant,  human  or 
divine;  the  laws  of  Masonry  must  be  placed  above 
every  law ;  and  hence  the  Square  and  Compass,  the 
pure  universal  symbols  of  the  order,  must  always  be 
placed  on  top  of  the  Bible,  to  signify  that  the  coven- 
ants of  Masonry,  its  laws  and  requirements,  must  be 
held  as  being  paramount  to,  of  more  binding  force, 
and  therefore  more  to  be  honored,  respected  and 
obeyed,  than  all  the  laws  and  ordinances  of  God  as 
revealed  in  the  Bible,  and  all  the  laws  and  covenants 
of  the  realm,  as  recorded  in  the  statute  books  of  the 
nation. 

But  again,  the  Holy  Bible  is  not  set  forth  by 
Masonry  as  being  man's  rule  of  faith  in  any  honest 
or  true  sense,  and  the  teaching  of  its  ritual  on  that 
point  is  simply  a  mockery.  The  Bible  as  we  have 
seen,  occupies  no  higher  position  in  the  Masonic 
philosophy  than  the  Koran,  the  Shasters,  or  the 
Vedas,  and  speaking  of  the  Bible,  therefore,  in  a 
Masonic  lodge,  as  a  rule  of  faith  under  any  circum- 
stance, is  the  merest  hypocrisy.  Here  in  Chicago, 
for  instance,  we  have  "Chicago  Lodge,  No.  437," 


130 


composed  exclusively  of  Jews,  and,  I  believe,  reckon- 
ing among  their  number  some  of  the  most  bignoted, 
the  most  bitter,  and  the  most  blaspheming  against 
the  name  of  Christ  and  Christianity  of  all  the  Jew- 
ish population  in  this  city.  Well,  they  have  the  Holy 
Bible  (Old  and  New  Testament)  on  the  altar.  Do 
you  think  the  Worshipful  Master  of  that  lodge 
means  anything  by  it,  when  he  says,  at  the  initia- 
tion of  a  Jewish  candidate,  "the  Holy  Bible  is  given 
to  us  as  the  rule  and  guide  of  our  faith?"  Or  do 
you  suppose  the  candidate  himself  pays  the  slightest 
attention  to  what  is  said?  When  a  Roman  Catho- 
lic is  initiated  into  Masonry,  does  he  accept  the  Bible 
as  his  rule  of  faith?  Or  when  the  Worshipful 
Master  calls  his  attention  to  it  in  the  words  of  the 
ritual,  do  you  think  he  attaches  any  meaning  to  what 
he  says? 

Why,  a  Catholic's  "rule  of  faith"  is  Scripture 
and  tradition,  and,  therefore,  to  offer  him  the 
Bible  alone  as  a  "rule  of  faith"  would  be  a 
positive  insult  to  his  belief,  and  in  fact  a  direct 
violation  by  Masonry  itself  of  its  own  part  of  the 
covenant,  for  the  candidate  is  positively  assured  that 
there  is  nothing  in  the  Masonic  system  that  can 
conflict  with  his  duty  to  God  or  to  himself. 

Suppose  a  Chinaman,  or  Japanese,  or  Mormon, 
or  Spiritualist,  were  initiated  in  any  one  of  our 
Chicago  lodges,  would  the  Holy  Bible  be  his  "rule 


MASONRY    AND    THE    BIBLE.  13! 

of  faith?"  Most  assuredly  not.  The  Bible,  there- 
fore, on  the  Masonic  altar,  is  a  mere  article  of 
furniture  and  no  more,  and  the  language  of  the 
ritual  in  regard  to  it  is  a  hollow  mockery. 

But  the  Square  and  Compass,  being  placed 
above  the  Bible  on  the  Masonic  altar,  have  another 
symbolic  meaning.  You  will  remember  that  the 
"moral  law  of  Masonry"  is  defined  as  the  "lex 
naturce,  or  law  of  nature,"  and  that  this  law,  what- 
ever it  is,  is  the  true  basis  of  Masonic  philosophy. 
The  Mosaic  decalogue  is  considered  too  "confined" 
and  too  "limited"  to  express  all  the  grand  require- 
ments of  Masonic  morality,  and  hence  it  must  be 
set  aside  and  a  more  comprehensive  and  superior 
code  adopted,  and  one  that  will  more  fully  corres- 
pond with  the  boundless(  ?) universality  of  the  system. 
These  two  laws  then — the  law  of  God  as  revealed 
in  the  Bible,  and  the  "law  of  nature,"  represented 
or  symbolized  by  the  Compass  and  Square — are 
both  displayed  upon  the  Masonic  altar.  But  as  the 
latter  is  considered  by  Masonry  superior  to  the  for- 
mer, so  the  representative  of  the  greater  law  is 
always  placed  above  the  lesser,  and  hence  the  Square 
and  Compass  must  always  be  placed  above  the  Bible 
in  all  Masonic  assemblies,  and  as  these  are  but  sym- 
bols of  the  "law  of  nature,"  so  the  Bible  must  be  reck- 
oned only  as  a  symbol  of  the  law  of  God.  On  this 
point  the  teaching  of  Masonry  is  clear  and  emphatic. 


i  32  THE  MASTER'S  CARPET. 

In  the  "Lexicon  of  Freemasonry,"  by  Mackey, 
p.  62,  under  the  word  BIBLE,  we  read: — 

"The  Bible  is  used  among  Masons  as  a  sym- 
bol of  the  will  of  God,  however  it  may  be  ex- 
pressed." 

But  what  is  a  "symbol"  as  explained  in  the 
lodge  philosophy?  The  definition  of  it  is  again 
furnished  by  the  Masonic  text-book. 

In  the  "Lexicon  of  Freemasonry,"  by  Mackey, 
p.  466,  we  read : — 

SYMBOL. — A  sensible  image  used  to  express 
an  occult  but  analogical  signification." 

So  then,  according  to  the  Masonic  law,  the 
Bible  on  the  Masonic  altar  is  nothing  more  or  less 
than  a  mere  "image"  of  God's  will,  and  this 
"symbol"  or  "image"  is  of  no  more  value  than 
the  rusty  Square  or  the  iron  Compass  which  are  al- 
ways laid  upon  it;  the  law  of  God  of  no  more 
value  than  the  "law  of  nature,"  and  the  God  of 
the  Bible  as  no  better  than  the  god  of  the  heathen. 

Henry : — But,  my  dear  father,  at  those  public 
expositions  which  I  recently  witnessed  I  noticed 
that  the  Worshipful  Master,  after  the  hoodwink 
was  removed  from  the  candidate's  eyes,  called  his 
attention  to  the  Holy  Bible  as  it  lay  open  on  the 
altar.  What  did  the  Master  say  at  that  time?  And 
what  is  the  meaning  of  the  ritual  used  in  that 
ceremony? 

Mr.    Barton: — As    you    observed,  the  hood- 


MASONRY    AND    THE    BIBLE.  133 

wink    is    removed    by    the    Senior    Deacon.     The 

Worshipful    Master  then    approaches  the  candidate, 

rlill    kneeling    at     the    altar,     and     says     to     him: 

"Brother  Hunt,"  (or  whatever    his  name    may  be) 

•    >n  being  brought  to  light  in  Masonry,  you  behold 

before  you  the  THREE  GREAT  LIGHTS  of  Masonry, 

'    -  the  aid  of  the  three  lesser  lights.     The  THREE 

vr    LIGHTS   of   Masonry    are  the    Holy    Bible 

ire  and  Compass"     (See  figure,  p.  124,  "Hand 


k,"  p.  77:  — 


Here  you  will  notice  that  Freemasonry  recog- 
nizes three  great  lights,  the  Holy  Bible,  the  Square, 
and  the  Compass.  The  three  are  equally  great; 
there  is  no  difference,  according  to  the  Masonic? 
ritual,  between  the  degrees  of  greatness  possessed 
by  either,  and,  so  far  as  being  lights,  the  Bible  is 
just  as  great  as  any  one  of  the  other  two,  and 
receives  the  same  degree  of  veneration  and  respect 
from  the-  lodge  under  the  seal  of  the  Masonic  cov- 
enant. 

This  I  think  places  the  Word  of  God  very  low 
down  indeed. 

David  says  by  the  Holy  Ghost:  "Thy  word  is  a 
lamp  unto  my  feet,  and  a  light  unto  my  path." 
Psalm  cxix. 

The  Son  of  God  says:  "Sanctify  them  through 
thy  truth;  thy  word  is  truth."  John  xvii. 

The  Holy  Ghost  says:  "Every  word  of  God  is 
pure."  Prov.  xxx.  5. 


134  THE  MASTER'S  CARPET. 

The  Psalmist  says:  "Thou  hast  magnified  thy 
word  above  all  thy  name."  Psalm  cxxxviii.  2. 

But  Freemasonry  places  "the  Square  and  Com- 
pass above  God's  word,"  and  consequently  considers 
them  equally  worthy  of  being  magnified  above  all 
his  name;  and,  notwithstanding  all  this,  as  we  have 
already  seen,  it  is  asserted  of  Freemasonry  that  it  is 
the  institution  that  is  "exactly  most  needed  in  this 
age,  and  that  it  is  not  possible  to  conceive  that  any- 
thing can  be  suggested  more,  which  the  soul  of 
man  requires."  "Sickles'  Monitor,"  p.  196. 

And  here  again  another  marked  coincidence 
arises  between  Freemasonry  and  Romanism. 

When  the  hoodwink  is  removed,  the  rite  of 
illumination  performed,  and  the  new  birth  accom- 
plished, according  to  the  Masonic  philosophy,  the 
Worshipful  Master  directs  the  candidate's  attention 
to  the  Masonic  altar  and  its  strange  surround- 
ings. 

He  says  to  him: — "Bro.  Hunt,  on  being  brought 
to  light  in  Masonry,  you  behold  before  you  the 
THREE  GREAT  LIGHTS  of  Masonry  by  the  aid  of  the 
three  lesser  lights.  The  THREE  GREAT  LIGHTS  of 
Masonry  are  the  Holy  Bible,  Square  and  Compass. 
The  three  lesser  lights  are  three  burning  tapers, 
placed  in  a  triangular  form  near  the  altar,  represent- 
ing the  SUN,  MOON,  and  MASTER  OF  THE  LODGE." 

Now,  what  is  the  meaning  of  all  this,  and  what 


MASONRY  AND  THE  BIBLE.  135 

lesson  does  Masonry  purpose  here  to    convey  to  the 
candidate's  mind? 

On  being  brought  to  light  we  see  that  his  atten- 
tion is  directed  to  six  objects,  the  Holy  Bible, 
Square  and  Compass  on  one  side,  and  the  "three  burn- 
ing tapers"  on  the  other.  We  also  find  that  these  three 
burning  tapers"  represent  the  "Sun,  Moon,  and 
Master  of  the  Lodge"  the  three  manifestations  of 
the  Masonic  god,  and  that  the  Holy  Bible  is  beheld 
only  by  the  aid  of  these  "lesser  lights"  or  in  their 
symbolic  reflection  alone,  and  hence  Freemasonry 
means  to  teach  the  candidate  that,  whoever  or  what- 
ever has  been  his  guide  and  counselor  in  the  past,  the 
Masonic  philosophy  alone,  "that  sublime  doctrine  of 
divine  truth,"  must  lead  and  guide  him  in  the  future. 
That  hereafter  he  must  receive  the  Bible  only  in  that 
sense  in  which  Masonry  receives  it,  read  it 
with  Masonic  eyes,  and  understand  it  with  Masonic 
Understanding.  In  a  word,  that  for  ever  after  he 
must,  as  a  Freemason,  interpret  the  Scriptures  only 
according  to  that  sense  which  Freemasonry  may  see 
fit  to  sanction,  or  according  to  the  inspiration  of 
the  Master,  or  god  of  Masonry. 

Now,  compare  this  with  the  teaching  of  Rome. 
In  the  article  of  the  creed  already  quoted,  Creed 
of  Pope  Pius  IV.  article  zd,  we  read: 

"I  also  admit  the  Holy  Scriptures,  according 
to  that  sense  which  our  Holy  Mother,  the  Church, 


i36 


has  held,  and  does  hold,  to  which  it  belongs,  to 
judge  of  the  true  sense  and  interpretation  of  the 
Scriptures,  and  neither  will  lever  take  and  inter- 
pret them  otherwise  than  according  to  the  unanimous 
consent  of  the  Fathers." 

That  is,  the  Roman  Catholic  promises  and  de- 
clares that  he  will  "admit  the  Holy  Scriptures," 
not  according  to  his  own  judgment  exercised  upon 
them,  but  simply  as  the  church  admits  them,  and 
that  he  will  never  try  to  interpret  them  at  all,  nor 
any  part  of  them,  except  "according  to  the  unanimous 
consent  of  the  Fathers."  The  Romanist  promises  to 
read  the  Scriptures  through  the  eyes  of 
the  church  represented  by  the  priest,  and  to 
understand  them  only  with  his  understanding. 
The  Masonic  minister,  or  professing  Protestant 
Christian,  solemnly  swears  that  he  will  be  obedient 
to  all  the  laws  of  the  Master  Mason's  degree,  and 
hence  that  he  will  read  the  Holy  Scriptures  only 
through  the  eyes  of  Masonry,  represented  by  the 
Worshipful  Master,  that  he  will  understand  them 
only  with  his  understanding,  and  that,  come  what 
may,  the  landmarks  of  the  order  must  never  be 
infringed  upon  or  changed. 

How  wonderfully  consistent  a  man  can  act  when 
once  he  has  taken  the  Masonic  obligations,  and  has 
experienced  the  Masonic  new  birth! 

But  again, the  Worshipful  Master,  still  address- 


MASONRY    AND    THE    BIBLE.  137 

ing  the  candidate  kneeling  at  the  altar,    goes  on  to 
say:— 

See  "Manual  of  the  Lodge,"  by  Mackey,  p.  30. 

"Hand  Book  of  Freemasonry,"  p.  77: — 

"The  Holy  Bible  is  given  to  us  as  the  rule 
and  guide  of  our  faith,  the  Square  to  square  our 
actions,  and  the  Compass  to  circumscribe  our  de- 
sires and  passions  within  due  bounds  toward  all 
mankind,  and  more  especially  toward  our  brother 
Masons." 

And  this  portion  of  the  ritual  is  clearly  and 
authoritatively  explained  by  Past  Grand  Master 
and  Past  General  Grand  High  Priest,  A.  G.  Mackey, 
as  follows: — 

In  the  "^Manual  of  the  Lodge,"  p.  30,  he  states 
that : — 

"The  Bible  is  the  light  which  enlightens  the 
path  of  our  duty  to  God ;  the  Square  that  which 
enlightens  the  path  of  our  duty  to  our  fellow-men; 
and  the  Compass  that  which  enlightens  the  path 
of  our  duty  to  ourselves." 

Here  then  we  find  that  the  plain,  positive 
teaching  of  Freemasonry  is,  that  the  Holv  Bible 
enlightens^  the  Square  enlightens  and  the  Compass 
enlightens.  The  Masonic  initiate  is  taught  to 
learn  from  the  Bible,  from  the  Square  and  from 
the  Compass,  and  his  mind  is  directed  to  all  three 
in  the  same  breath,  each  one  being  of  equal  im- 
portance. Now,  if  the  Holy  Bible  were  sufficient 
for  man's  instruction  and  enlightenment,  of  course 
no  necessity  could  arise  for  the  symbolic  light  re- 


138  THE  MASTER'S  CARPET. 

fleeted  from  the  Square  and  Compass ;  but  because 
in  the  wisdom  of  Masonry  it  is  nothing  but  a 
mere  "symbol"  or  "image"  of  God's  will,  just  as 
the  Square  and  Compass  are  symbols  of  the  will 
of  the  god  of  nature,  so  the  law  of  the  latter  is 
placed  on  an  equality  with,  if  not  actually  above  the 
former. 

In  all  the  Mass-houses  of  Popery  the  Bible  is 
supplanted  by  the  Mass-book  and  the  Missal,  while 
in  all  Masonic  lodges  the  Bible  is  degraded  below 
the  Square  and  Compass.  In  all  the  Roman  Catholic 
chapels  throughout  the  world  you  will  find  tub- 
fulls  of  holy  water,  boxes  of  holy  oil,  whole  forests 
of  candles,  thousands  of  beads,  millions  of  shrines, 
charms,  agues  deii,  holy  bones,  images  and  crosses, 
but  no  Bible.  The  word  of  God  is  displaced,  and 
the  senseless  rites,  customs  and  symbols  of  pagan 
Rome  are  substituted  in  its  stead,  while  in  all 
Masonic  lodges,  even  in  professedly  Christian 
countries,  the  Holy  Bible  is  also  virtually  ignored, 
and  the  "law  of  nature"  and  the  false  traditions  of 
heathen  philosophers  are  presented  to  the  candidate 
for  his  future  guidance  and  instruction. 

And  yet  for  all  this,  men  professing  Christianity, 
and  claiming  even  to  be  Protestant  ministers,  will 
generally  say  what  they  know  to  be  positively  false, 
in  order  to  support  this  villainous  system,  and 
be  the  most  vehement  in  denouncing  any  one 


MASONRY    AND    THE    BIBLE.  139 

who  dare  separate  himself  from,  and  expose  it. 
Could  human  perversity  be  better  exemplified, 
or  is  it  possible  that  such  inconsistency  has  ever 
before  been  manifested  in  the  history  of  the  world? 
I  firmly  believe  that  in  the  manufacture  of  Free- 
masonry, Satan  has  even  outdone  himself. 

In  direct  opposition  to  the  false  and  pernicious 
teaching,  both  of  the  Masonic  lodge  and  the  Romish 
chapel,  we  have  the  clear  emphatic  declaration  of 
God's  word. 

St.  Paul  says,  2  Tim.  iii.  15-17: — 

"From  a  child  thou  hast  known  the  Holy 
Scriptures,  which  are  able  to  make  thee  wise  unto 
salvation  through  faith  which  is  in  Christ  Jesus. 

"All  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness:  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works.' 

But  again,  the  Masonic  ritual  says: — 

"Manual  of  the  Lodge,"  by  Mackey,  p.  49. 

"Hand  Book  of  Freemasonry,"  p.  93. 

"The  Holy  Bible  is  dedicated  to  God,  the 
Square  to  the  Master,  and  the  Compass  to  the 
Craft." 

Now,  what  is  meant  by  this?  We  have  seen 
that,  as  a  Great  Light,  the  Holy  Bible  is  only  a 
mere  symbol  of  the  law  of  God,  while  the  Square 
and  Compass  are  equally  Great  Lights,  and  symbols 
of  the  "law  of  nature,"  which  is  the  moral  law  of 
Masonry.  These  three  symbols  then,  the  Bible,  the 


140 


Square,  and  the  Compass,  are  dedicated  to  the  deities 
to  which  they  respectively  refer.  That  is,  the  Bible 
is  dedicated  to  the  true  God,  the  Square  to  the 
"god  of  nature,"  who  governs  nature,  and  the  Com- 
pass to  Masonry  in  general,  or  "the  Craft."  But 
we  see  that  the  "Square  is  dedicated  to  the  Master," 
and  hence  the  Master  is  the  representative  or  per- 
sonification of  the  "god  of  nature,"  or  the  Sun  in 
the  East  governing  the  Craft,  and  the  Craft  itself, 
or  Masonry  is  the  thing  governed;  and  therefore  it 
unquestionably  follows  that  the  true  God,  the  Wor- 
shipful Master,  and  the  Craft,  or  in  other  words, 
that  God,  Baal,  or  the  Sungod  and  Masonry,  are 
placed  on  the  same  level. 

This  is  the  same  as  Romanism  conferring  in- 
fallibility on  the  Pope  and  making  him  God  and 
the  vicar  of  Christ.  But  Jesus  Christ  alone  is 
equal  with  the  Father,  and  therefore  both  Mason- 
ry and  Romanism  dethrone  Christ  and  substitute 
the  Master  and  the  Pope  in  their  respective  re- 
ligious systems.  And  this  is  further  confirmed  by 
the  fact  that  in  Masonry  an  obligation  taken  on 
the  Bible  alone  would  be  worthless;  to  render  it 
binding  the  candidate's  hands  must  rest  on  the 
Square  and  Compass. 

And,  lastly,  the  Masonic  system  itself  does  not 
claim  that  its  principal  tenets  and  requirements  are 


MASONRY    AND    THE    BIBLE.  14! 

contained  in  the  Holy  Scriptures.  Hear  what  the 
Ritual  says  on  this  point. 

"Hand  Book  of  Freemasonry,"  p.  175. 

As  the  candidate  is  led  into  the  lodge  in  the 
Master  Mason's  degree  he  is  met  by  the  Senior 
Deacon,  who  places  both  points  of  the  Compass 
to  his  naked  left  and  right  breasts,  and  thus  addresses 
him : — 

"Bro.  Hunt,  upon  your  first  admission  into  a 
lodge  of  Master  Masons  it  becomes  my  duty  to  re- 
ceive you  upon  both  points  of  the  Compass  ex- 
tending from  your  naked  left  to  right  breasts,  the 
moral  ot  which  is  to  teach  you  that,  as  the  most 
vital  parts  of  man  are  contained  within  the  breasts, 
so  are  the  most  excellent  tenets  of  our  institution 
contained  within  both  points  of  the  Compass,  which 
are  Friendship,  Morality,  and  Brotherly  Love." 

And  again,  after  taking  the  obligation,  p.  186: — 

"You  are  never  to  lose  sight  of  the  moral  and 
Masonic  application  of  this  highly  useful  and  valu- 
able instrument,  (the  Compass,)  which  teaches 
Friendship,  Morality,  and  Brotherly  Love." 

So, -then,  according  to  the  Masonic  ritual  itself, 
the  very  keystone,  as  it  were,  of  the  whole  fabric — 
the  "three  most  precious  jewels"  of  a  Master  Mason, 
supposed  to  be  Friendship,  Morality,  and  Brotherly 
Love — arc  not  derived  by  Masonry  from  the  Bible, 
but  from  the  pagan  emblem  of  the  Compass  alone. 

Freemasonry  places  the  Authorized  Version  of 
the  Scriptures  on  the  same  equality  with  the  '•'-lex 
naturcc,  or  law  of  nature."  Now,  let  us  hear  what 


142  THE  MASTER'S  CARPET. 

Romanism  has  to  say  in  regard  to  the  same  Bible. 

In  the  Encyclical  letter  of  Leo  XII.,  dated  at 
Rome,  at  St.  Mary  Majors,  the  3d  day  of  May,  1824, 
the  following  preamble  occurs: — 

"You  are  aware,  venerable  brethren,  that  a  cer- 
tain society,  called  the  Bible  Society,  strolls  with 
effrontery  throughout  the  world,  which  society,  con- 
temning the  Traditions  of  the  Holy  Fathers,  and 
contrary  to  the  jkvell-known  decree  of  the  Council 
of  Trent,  labors  with  all  its  might,  and  by  every 
means,  to  translate,  or  rather  to  pervert,  the  Holy 
Scriptures  into  the  vulgar  language  of  every  nation; 
from  which  proceeding  it  is  greatly  to  be  feared  that 
what  is  ascertained  to  have  happened,  as  to  some 
passages,  may  also  occur  with  regard  to  others;  to 
wit:  That  by  a  perverse  interpretation  the  gospel 
of  Christ  be  turned  into  a  human  gospel,  or  what 
is  still  worse,  \ht  gospel  of  the  devil." 

Hence,  according  to  Pope  Leo  XII.,  after  whom 
the  present  Pope  is  named,  the  very  Bible  which 
is  insulted  on  the  Masonic  altar  contains  not  the 
revelation  of  God,  but  simply  the  "gospel  of  the 
devil,"  while  Freemasonry  steps  boldly  to  the 
front  exclaiming:  "Quite  correct,  Most  Holy  Father! 
Quite  correct!  My  Square  and  Compass  are  every 
way  equal  to,  if  not  superior  to  the  Authorized  Ver- 
sion of  the  "Bible,  and  will  "enlighten"  mankind 
quite  as  well.  Go  on,  my  dear  sir!  Go  on,  Bro.  Leo, 
and  issue  your  Bulls  and  Encyclicals  against  the 
Bible  with  all  the  rancor  of  which  your  old  heart 
is  capable,  and  I'll  keep  right  on  in  my  peculiarly 
aggressive  course,  degrading  and  debasing  God's 


MASONRY    AND    THE    BIBLE.  143 

Word  below  my  pagan  emblems,  and  teaching  my 
people  that  it  is  no  better  than  the  Koran,  the  Shas- 
ters,  or  the  Book  of  Mormon.  Goon,  Mr.  Pope! 
Make  all  the  Roman  Catholics  you  can,  and  I'll 
guarantee  to  manufacture  quite  as  many  infidels 
from  among  the  Protestants,  and  between  us,  1 
think,  we  shall  be  able  to  neutralize  the  great  work 
of  the  Reformation,  and  perhaps  destroy  Christianity 
altogether. 

Now  hear  the  words  of  the  Son  of    God,  John 

v-  39'— 

"Search    the  Scriptures,  for  in   them    ye  think 
ye  have   eternal   life,  and  THEY  ARE  THEY  WHICH 

TESTIFY  OF   ME." 

Again,  in  Matt.  xxii.  29: — 

"Jesus  answered  and  said   unto  them,  YE  DO  ERR, 

NOT  KNOWING    THE    SCRIPTURES,  HOr    the    power    of 

God." 

But  Romanism  emphatically  declares  that  we  err 
if  we  do  knoiv  the  Scriptures ;  while  Freemasons,  in  the 
display  of  a  spirit  not  a  whit  better  than  that  of  the 
most  bigoted  Roman  Catholic,  can  use  no  milder  ex- 
pression than  "perjured  villain,"  when  referring  to  a 
seceding  Mason  who  strictly  follows  the  teachings  of 
the  Scriptures  by  renouncing  that"  wicked  imposture." 

Hear  again  what  Peter  says,  2  Peter  i.  19: 

"We  have  also  a  more  sure  word  of  prophecy; 
vihereurito ye  do  well t hat yc  take  heed,  as  unto  a  light 
that  shineth  in  a  dark  place,  until  the  day  dawn,  and 
the  day-star  arise  in  your  hearts," 


CHAPTER  VI. 

MASONRY  AND  ROMANISM. — The  confessional. — 
Conflict  of  authority. — Masonic  prayers. — Mas- 
ter opening  the  lodge.— The  G.  A.  O.  T.  U.— 
Master  closing  the  lodge. — Masonry  idolatrous 
worship. — Master  praying  for  candidate. — Ma- 
sonic confession  of  faith. — Prayer  at  Hiram's 
grave. — Romish  prayers. — Inconsistency  of 
Protestant  ministers. — Masonry  and  Roman- 
ism condemned  by  God's  Word. 

Henry  : — My  dear  father,  I  know  not  whether 
I  feel  more  pleasure  or  astonishment  at  the  terrible 
revelation  you  have  already  made  to  me  of  the 
Masonic  philosophy.  I  am  certainly  well  pleased 
that  I  had  the  good  sense  to  consult  you  in  re- 
garcj,  to  my  intention  of  becoming  a  Mason,  but 
from  the  facts  you  have  presented  and  the  evi- 
dence adduced'  to  show  the  absolute  wickedness 
and  the  innate  corruption  of  the  thing,  I  am  both 
pained  and  astonished  that  any  Protestant  Christian, 
and  more  especially  that  any  Protestant  Minister, 
could  be  found  in  this  enlightened  age  who  would 
even  countenance,  much  less  swear  to  "support  and 
maintain"  such  a  miserable  imposture. 

But  there  is  one  feature  of  the  system  which 
in  all  probability  I  would  have  never  thought  of, 


MASONRY     AND    ROMANISM.  145 

and  one  which  is  doubtless  but  very  little  under- 
stood. I  mean  the  great  similarity  between  itself 
and  Romanism.  I  had  always  thought  that  the 
Church  of  Rome  was  ever  an  uncompromising 
enemy  to  Freemasonry,  and  yet  you  show  that 
both  systems  are  almost  identical.  Please  explain 
how  this  happens. 

Mr.  Barton  : — It  is  true,  my  dear  Henry,  that 
the  Church  of  Rome  is  fiercely  opposed  to  all 
secret  societies  outside  of  her  own  communion,  and 
more  especially  to  the  Masonic,  but  her  opposition 
to  the  latter  arises  not  because  of  the  antichristian 
and  infidel  doctrines  of  Freemasonry,  for  the  re- 
ligion of  Rome  is  equally  false  and  unscriptural. 
Neither  has  the  antagonism  between  the  two 
systems  arisen  because  of  the  principle  of  secrecy, 
for  Romanism  is  as  much  of  a  secret  combination 
as  Freemasonry  is,  if  not  more  so.  We  know 
that  the  Jesuits,  the%  Jansenists,  the  Carmelites,  the 
Paulists  and  the  various  other  orders  of  monks  and 
ecclesiastics  within  the  Romish  church,  not  counting 
such  organizations  as  the  "Ancient  Order  of  Hiber- 
nians," are  all  of  them  as  much  secret  institutions 
as  the  Masonic  fraternity,  and  hence  the  opposition 
to  Masonry  by  the  Church  of  Rome  cannot  have 
originated  on  the  simple  ground  of  secrecy  alone. 
From  the  fact  that  the  t\vo  are  rival  institutions,  both 
being  so  much  alike  one  would  be  almost  led  to 


146 


suspect  that  perhaps  jealousy  has  something  to  do 
with  the  conflict  between  them,  and  that  Roman- 
ism is  opposed  to  Masonry  on  the  principle  ex- 
pressed in  the  old  adage  that  "two  of  a  trade  can 
never  agree;"  but  the  real  cause  of  their  opposition 
to  one  another  is  the  confessional. 

That  is  the  great  machinery  by  means  of  which 
the  Romish  Church  carries  out  all  her  plans  and 
purposes.  Every  member  of  that  stupendous  system 
must  visit  his  priest  in  the  confessional  at  least  once 
a  year,  and  hence,  in  1738 — twenty-one  years  after 
the  birth  of  Grand  Lodge  Masonry — because  the 
Freemasons  of  France  and  Germany  rebelled  against 
the  power  of  the  confessional,  and  utterly  refused 
to  submit  to  the  infliction  of  priestly  penances, 
Pope  Clement  VIII.  issued  his  famous  bull  against 
the  institution,  and  from  that  time  on  the  chapel 
and  the  lodge  have  been  opposed  to  each  other. 

But  the  contention  between  them  is  not  for 
truth  and  purity,  but  for  power  and  supremacy.  It 
is  a  mere  conflict  of  authority  and  nothing  more. 
The  Pope,  or  Sovereign  Pontiff,  is  the  Pontiex 
Maximus,  or  the  Jupiter  of  pagan  Rome,  and  repre- 
sents the  god  of  Romanism,  while  the  Worshipful 
Master  is  the  personification  of  Hiram  Abiff,  or 
Osiris,  or  Baal,  which  was  the  name  of  Jupiter  in 
Egypt  and  Phrenicia,  whence  the  Masonic  philoso- 
phy has  come,  and  is  the  representative  of  the  god 


MASONRY    AND    ROMANISM.  147 

of  Masonry.  But  as  every  worshipper  of  the  Rom- 
ism  god  must  reveal  or  confess  to  the  priest,  who 
alone  is  to  be  the  custodian  of  all  secrets,  while 
every  worshipper  of  the  Masonic  god  must  conceal 
and  never  reveal,  but  must  himself  be  the  keeper 
of  all  secrets,  and  is  therefore  exalted  above  the 
priest,  both  systems  cannot  harmonize,  and  hence 
the  bitter  antagonism  which  arose  between  them  in 

I73S. 

But  notwithstanding  this  apparently  wide  gulf 
thus  separating  these  two  terrible  powers  of  des- 
potism and  falsehood  for  the  present,  yet,  should  an 
emergency  ever  arise  when  it  would  become  ne- 
cessary for  men  to  array  themselves  on  the  side  of 
righteousness  and  to  defend  the  pure  principles  of 
gospel  truth  and  the  full  freedom  of  an  open 
Bible,  untrammelled  either  by  Jesuit  cunning  or 
lodge  duplicity,  it  is  very  greatly  to  be  feared  that, 
forgetting  their  petty  differences  for  the  time  being, 
both  Romanism  and  Freemasonry  would  make 
common  cause  and  stand  shoulder  to  shoulder,  the 
very  embodiment  of  the  works  of  darkness.  We 
have  every  reason  to  thank  God,  however,  for  their 
present  attitude  towards  each  other,  as  two  such 
terrible  systems  united  would  be  well-nigh  irresist- 
ible. 

But,  aside  from  their  hostility  because  of 
the  confessional,  there  is  scarcely  another  doctrine 


148 


or  dogma  in  the  whole  theology  of  Rome 
which  has  not  its  exact  counterpart  in  the 
religious  philosophy  of  Freemasonry;  and  ex- 
amining both  systqrns  in  the  light  of  God's  Word, 
and  witnessing  the  evil  effects  of  their  teachings  in 
those  communities  wrhere  either  is  in  the  ascendency, 
and  noting  their  direct  opposition  to  the  spirit  and 
genius  of  the  gospel  of  Christ,  it  is  almost  im- 
possible to  say  which  is  the  most  corrupt  and 
wicked.  Romanism,  it  is  true,  acknowledges  the 
Lord  Jesus  Christ  as  the  Only  Begotten  Son  of 
God  and  the  Saviour  of  the  World,  but  then  it 
constitutes  the  Pope  the  vicar  of  Christ — infallible — 
and  therefore  equal  with  God  himself  in  one  of 
his  greatest  attributes;  while  the  Virgin  Mary  is 
represented  as  the  Queen  of  heaven — immaculate — 
the  most  powerful  advocate  the  sinner  can  have; 
and  her  love  and  compassion  and  her  ability  and 
willingness  to  save  are  so  magnified  and  extolled, 
that  the  love  of  Christ  and  salvation  through  his 
blood  alone  fade  almost  to  insignificance. 

Freemasonry,  on  the  other  hand,  casts  out  the 
name  of  Jesus  Christ  altogether,  and  will  not  recog- 
nize him  at  all  in  any  of  its  prayers  or  other  acts 
of  religious  worship,  while  at  the  same  time  it 
exalts  a  Tyrian  brass-finisher,  a  rude  pagan  mechanic, 
a  priest  of  Bacchus,  named  Hiram  Abiff,  to  the 
position  of  a  god,  magnifies  his  pretended  virtues, 


MASONRY    AND     ROMANISM.  149 

extols  his  character,  lauds  his  pagan  piety  and  sup- 
posed fortitude,  sings  songs  of  praise  to  his  name, 
substitutes  this  heathen  deity  for  Christ,  and 
offers  freedom  from  sin  and  salvation  in  the  "Grand 
Lodge  above,"  through  the  mythical  legend  of  his 
death  and  burial  in  the  place  of  pardon  for  sin 
through  the  blood  of  Christ,  and  salvation  through 
his  name  in  the  Heaven  of  God  and  of  his  saints. 

In  Romanism,  prayers  are  offered  to  a  multi- 
tude of  deified  men  and  women,  canonized  by  the 
rescripts  of  Popes  and  the  decrees  of  councils,  and 
who  are  constituted  so  many  mediators  between  God 
and  man.  In  Freemasonry,  prayers  are  offered  to  a 
myth,  to  a  supposititious  being  called  the  "god  of 
nature,"  the  "G.  A.  O.  T.  U.,"  and  it  recognizes  no 
mediator  whatever. 

In  continuing  our  investigation,  then,  of  the  Ma- 
sonic philosophy,  we  shall  notice  at  the  proper  time 
this  further  coincidence  of  the  purely  antichristian 
character  of  both  systems,  but  shall  first  examine 
the  religious  worship,  or  the  devotional  exercises  of 
the  lodge,  and  thus  have  a  practical  illustration  of 
those  landmarks,  rules,  and  edicts,  which  declare  so 
positively  that  "all  sectarian  tenets  must  be  carefully 
excluded;"  that  all  Masonic  prayers  must  be  of  a 
"general  character,  and  must  contain  nothing  offen- 
sive to  the  conscientious  scruples"  of  a  Jew  peddler, 
or  a  pagan  idolater,  and  that  the  only  recognized 


law  of  Masonry  must  be  the  "lex  naturce,  or  law 
of  nature,"  as  anything  else  would  be  too  "confined" 
and  "limited." 

We  have  already  seen,  the  distinctness  with 
which  it  is  stated  that  "no  lodge  can  be  regularly 
opened  or  closed  without  religious  services  of  some 
sort." 

Let  us  now  observe  how  this  law  is  put  in 
practice,  and  how  rigidly  the  Masonic  landmark  in 
regard  to  lodge  worship  must  be  enforced  and 
obeyed.  And,  first,  to  begin  with  the  opening 
prayers. 

In  the  "Freemason's  Guide,"  by  D.  Sickles,  33  °  , 
p.  22,  we  read: — 

"The  lodge  should  always  be  opened  and  closed 
with  prayer,"  And  on  the  same  page  the  following 
prayer  is  given : — 

"Most  holy  and  glorious  Lord  God,  the  Great 
Architect  of  the  Universe,  the  Giver  of  all  good 
gifts  and  graces!  Thou  hast  promised  that  'where 
two  or  three  are  gathered  together  in  thy  name, 
thou  wilt  be  in  their  midst  and  bless  them.'  In  thy 
name  we  have  assembled,  and  in  thy  name  we 
desire  to  proceed  in  all  our  doings.  Grant  that  the 
sublime  principles  of  Freemasonry  may  so  subdue 
every  discordant  passion  within  us,  so  harmonize 
and  enrich  our  hearts  with  thine  own  love  and  good- 
ness, that  the  lodge  at  this  time  may  humbly  reflect 
that  order  and  beauty  which  reign  forever  before  thy 
throne.  Amen." 

Response  by  the  brethren,  "So  mote  it  be." 

( See  also  "Hand  Book  of  Freemasonry,*' pp.  25- 

26.) 


A1ASONK      l'KA\KKS« 


Concerning  this  prayer,  as  well  as  those  that 
follow,  we  read  in  the  "Manual  of  the  Lodge,"  by 
Mackey,  p.  13: — 

"This  prayer,  although  offered  by  the  Master,  is 
to  be  participated  in  by  every  brother,  and  at  its 
conclusion  the  audible  response  of  'Amen.  So  mote 
it  be,'  should  be  made  by  all  present." 


Religious  Services  in  Opening  the  Lodge. 

The  above  figure  represents  the  lodge  as  it 
is  being  opened  with  Masonic  prayer.  The 
Worshipful  Master  stands  in  the  East,  immediately 
under  the  letter  "G,"  the  symbol  of  the  G  and 


152  THE  MASTER'S  CARPET. 

Geometrician  of  the  Universe,  or  the  god  of  Ma- 
sonry, hat  in  hand,  repeating  either  the  foregoing, 
or  one  of  the  following  so-called  prayers,  with  the 
brethren  standing  before  him. 

Here  are  the  good  and  the  bad  mixed  in  together. 
The  Jew,  the  Chinaman,  the  Turk,  the  Materialist, 
and  the  Methodist — the  rum  seller,  the  gambler, 
the  profane  swearer,  and  the  minister  of  the  gospel, 
all  standing  round  the  same  altar,  all  engaged  in 
the  same  common  act  of  religious  worship,  all  im- 
ploring the  same  blessings  from  the  same  deity,  and 
at  the  close  of  the  prayer  all  unanimously  responding 
with  equal  reverence,  and  in  the  same  breath,  "So 
mote  it  be."  But  to  whom  is  this  prayer  addressed? 
And  what  god  can  it  be  possible  for  Masonry  to 
recognize  under  such  circumstances? 

The  prayer  as  we  see,  is  offered  to  the  "Great 
Architect  of  the  Universe,"  the  "G.  A.  O.  T.  U,"  but 
who  is  this  "G.  A.  O.  T.  U.?"  And  what  attributes 
does  he  possess?  It  cannot  possibly  mean  the  God 
of  Heaven,  because  he  "at  sundry  times,  and  in 
divers  manners  spake  in  times  past  unto  the  fathers 
by  the  prophets,"  and  gave  man  even  a  written  law 
in  which  he  has  fully  revealed  both  his  name  and 
wz7/,  but  he  has  never  styled  himself  an  Architect. 
God  also  manifested  himself  on  earth  clothed  as  a 
man — "the  Word  made  flesh" — tn  the  person  of  the 
Lord  Jesus  Christ,  "who  is  the  brightness  of  the 


MASONIC    PRAYERS.  153 

Father's  glory,  and  the  express  image  of  his  person," 
but  our  Blessed  Lord  never  called  his  Father  an  Archi- 
tect, nor  is  he  ever  called  by  any  such  name  in  any  part 
of  the  Bible.  An  Architect  is  a  man  who  furnishes 
plans  for,  and  superintends  the  erection  of  a  building 
made  from  material  already  prepared;  but  God 
created  of  nothing  the  heavens  and  the  earth,  and 
all  the  host  of  them,  and  hence  he  cannot  be  a  mere 
Architect,  and  it  would  be  a  direct  insult  to  call  him 
such  a  nick-name. 

The  meaning  of  the  expression,  however,  in 
the  Masonic  prayer  is,  that  nature  made  itself;  that 
there  is  some  undefinable,  unintelligible,  unrecog- 
nizable power,  or  principle,  or  thing  in  nature, 
which  produces  of  and  by  itself  the  vast  results 
and  mighty  changes  we  daily  witness  around  us, 
causing  the  variety  of  the  seasons  in  their  annual 
course,  during  w'hich  nature,  as  it  were,  dies  and  is 
buried  in  winter,  and  is  again  re-animated  and  resur- 
rected in  the  summer.  Or  the  constant  succession  of 
day  and  night,  when,  during  one  part  of  the  twenty- 
four  hours,  the  sun  or  stm-god,  or  light-giving 
principle,  is  alive,  and  light  is  triumphant,  and  then 
again  the  sun  is  dead,  and  darkness  and  gloom  pre- 
vail. Life  succeeded  by  death,  figuratively  represented 
by  the  life  of  nature  in  summer,  and  its  death  in 
winter,  and  by  the  life  and  triumph  of  the  sun  or 
sun -god  by  day,  and  his  death  by  night,  was  the 


mythical  basis  of  all  the  philosophies  of  paganism, 
and  is  the  foundation  of  that  celebrated  legend  of 
Hiram,  in  the  third  degree,  as  we  shall  find  here- 
after— where  the  death  of  the  candidate  represents 
the  death  of  light,  or  truth,  or  nature,  and  then 
again  his  subsequent  resurrection,  the  final  triumph 
of  day  over  night,  of  light  over  darkness,  and  of 
truth,  or  Masonry,  represented  by  the  letter  "G," 
over  the  falsehood  of  creeds  and  sects.  This  is  the 
Masonic  idea,  and  it  is  this  principle  in  nature,  this 
incomprehensible  something,  this  philosophic  natural 
myth,  which  is  addressed  in  the  lodge  as  the  "G.  A. 

0  T.  U.,"  and  to  whom  all  Masonic  worship  is,  and 
must    be    offered;  for,  as    a    matter  of     course,  the 
worship    of    the    true  God  through  the  Lord  Jesus 
Christ   would    be   too    "sectarian,"    "confined,"    and 
"limited"  to  suit  the  pretended  universality  of  Ma- 
sonry.     But  how  a  minister  or  professing  Christian 
can  associate  night  after  night  with  these  lodge  men, 
and  join  in  this    idolatrous  worship,  sanctioning  the 
total  rejection  of   Christ,  approving  of  the    prayers 
offered,    encouraging  by   his     example    his    brother 
Masons  to  continue  in  their  present  irreligious  state, 
and  confirming  them  in  their  opposition  to   the  very 
gospel  of  which  he  himself  prof  esses  to  be  a  preacher; 

1  say,   how  a  minister  can  do   this,   and  at  the  same 
time  be  a  Christian,  and  love  the  Lord   Jesus  Christ 
in  sincerity,  is  one  of  the  greatest  mysteries,  or  else 


MASONIC:     PFJAYKKS. 


one  of  the  greatest  inconsistencies  of  modern  times. 

Again,  on  page  23: — 

"ANOTHER  PRAYER  which  may  be  used  at 
opening:" 

"Great  Architect  of  the  Universe!  In  thy 
name  we  have  assembled,  and  in  thy  name  we  de- 
sire to  proceed  in  all  our  doings.  Grand  &c.,  &c.,  to 
the  end,  as  before.  Amen." 

Response  by  the  brethren:  "So  mote  it  be." 
Again,  from  "Manual  of  the  Lodge,"  by  A.  G. 
Mackey,  p.  15: — 

"PRAYER    AT    OPENING." 

"Most  holy  and  glorious  Lord  God  the  Great 
Architect  of  the  Universe,  the  Giver  of  all  good 
gifts  and  graces!  Thou  hast  promised  that  where 
two  or  three  are  gathered  together  in  thy  name, 
thou  wilt  be  in  the  midst  of  them,  and  bless  them. 
In  thy  name  we  assemble,  most  humbly  beseeching 
thee  to  bless  us  in  all  our  undertakings,  that  we 
may  know  and  serve  thee  aright,  and  that  all  our 
actions  may  tend  to  thy  glory,  and  to  our  advance- 
ment in  knowledge  and  virtue.  And  we  beseech 
thee,  O  Lord  God,  to  bless  our  present  assembling, 
and  to  illuminate'  our  minds,  that  we  may  walk  in 
the  light  of  thy  countenance,  and  when  the  trials  of 
our  probationary  state  are  over,  be  admitted  into 
THE  TEMPLE  not  made  with  hands,  eternal  in  the 
Heavens.  Amen." 

Response  by  the  brethren,     "So  mote  it  be." 
From  "Webb's  Monitor,"  by  Dr.  Robert  Morris, 
P.  G.  M.,  &c.,  of  Kentucky,  p.  1 1 : — 

"PRAYER    AT  OPENING. 

"Supreme  source  of  all  wisdom,  truth  and  love, 
look  graciously  down  upon  thy  people  here  assem- 


'56 


bled,  to  pursue  the  peaceful  avocations  of  Masonry, 
and  grant  us  at  this  time  a  double  portion  of  thy 
grace,  that  we  may  give  higher  honor  to  thy  holy 
name,  and  more  lovingly  aid  each  other  through 
the  journey  of  life.  Impress  upon  our  hearts  the 
shortness  of  life,  the  nearness  of  death,  and  the 
vastness  of  the  work  we  are  summoned  here  to  do ; 
that  with  freedom,  fervency,  and  zeal,  we  may 
serve  thee,  with  brotherly  love,relief  and  truth  we  may 
honor  thee,  and  so  at  last  be  found  fitted  as  living 
stones  for  the  House  not  made  with  hauds  eternal  in 
the  Heavens.  Amen." 

"So  mote  it  be." 

And  again,  from  the  "New  Masonic  Trestle 
Board"  by  C.  W.  Moore,  published  by  authority  of 
the  National  Masonic  Convention,  held  at  Baltimore, 

lS43>  P-  13:— 

"Great  Architect  of  the  Universe!  In  thy  name 
we  have  assembled,  &c.,  as  before.  Amen.  So 
mote  it  be." 

ANOTHER. 

"Supreme  Ruler  of  the  Universe!  We  would 
reverently  invoke  thy  blessing  at  this  time.  Wilt 
thou  be  pleased  to  grant  that  this  meeting,  thus  be- 
gun in  order,  may  be  conducted  in  peace,  and  closed 
in  harmony.  Amen."  «So  mote  it  be." 

This  last  prayer  is  that  which  was  alway  . 
used  by  J.  H.  Dixon,  while  he  was  Worshipful 
Master  of  Keystone  Lodge,  No.  639,  in  this  city,  in 
1872,  and  when  I  was  Senior  Warden  of  the 
lodge. 

From  the  "Freemasons'  Monitor,"  by  Z.  A. 
Davis;  edition  of  1843,  p.  14.1: — 


MASONIC    PRAYERS.  1 57 

"May  the  favor  of  Heaven  be  upon  this  our 
happy  meeting.  May  it  be  begun,  carried  on  and 
ended  with  order,  harmony  and  brotherly  lore. 
Amen." 

The  foregoing  are  the  "religious  services"  used 
at  the  opening  of  all  Masonic  lodges  in  the  United 
States;  and  now  let  us  glance  at  the  prayers  to  be 
used  at  closing. 

"General  Ahiman  Rezon  or  Freemason's  Guide," 
by  Sickles,  33  ° ,  p.  25:— 

"Supreme  Architect  of  the  Universe,  accept  our 
humble  thanks  for  the  many  mercies  and  blessings 
which  thy  bounty  has  conferred  on  us,  and  especially 
for  this  friendly  and  social  intercourse.  Pardon,  we 
beseech  thee,  whatever  thou  hast  seen  amiss  in  us 
since  we  have  been  together,  and  continue  to  us  thy 
presence,  protection  and  blessing.  Make  us  sensible 
of  the  renewed  obligations  we  are  under  to  love 
thee,  and  as  we  are  about  to  separate  and  return 
to  our  respective  places  of  abode,  wilt  thou  be 
pleased  so  to  influence  our  hearts  and  minds  that 
we  may,  each  one  of  us,  practice  out  of  the  lodge 
those  great  moral  duties  which  are  inculcated  in  it, 
and  with  reverence,  study  and  obey  the  laws  which 
thou  hast  given  us  in  thy  Holy  Word.  Amen." 

"So  mote  it  be." 

"Manual  of  the  Lodge,"  by  A.  G.  Mackey, 
Past  Grand  Master;  Past  Grand  High  Priest,  &c., 
page  15: 

"Supreme  Architect  of  the  Universe,  accept  our 
humble  praises  for  the  many  mercies  and  blessings 
which  thy  bounty  has  conferred  on  us,  and  especially 
for  this  friendly  and  social  intercourse.  Pardon,  we 
beseech  thee,  whatever  thou  hast  seen  amiss  in  us 
since  we  have  been  together,  and  continue  to  us  thy 


158  THE  MASTER'S  CARPET. 

presence,  protection  and  blessing.  Make  us  sensible 
of  the  renewed  obligations  we  are  tinder  to  loye 
thee  supremely,  and  to  be  friendly  to  each  other. 
May  all  our  irregular  passions  be  subdued,  and  may 
we  daily  increase  in  Faith,  Hope  and  Charity,  but 
more  especially  in  that  charity  which  is  the  bond 
of  peace  and  the  perfection  of  every  virtue.  May 
we  so  practice  thy  precepts,  that  we  may  finally 
obtain  thy  promises,  and  find  an  entrance  through 
the  gates  into  the  temple  and  city  of  our  God. 
Amen." 

"So  mote  it  be." 

Also  "New  Masonic  Trestle  Board,"  by  C.  W. 
Moore,  p.  13: — 

"Supreme  Grand  Master!  Ruler  of  Heaven  and 
earth!  Now,  that  we  are  about  to  separate  and 
return,  to  our  respective  places  of  abode,  wilt  thoti 
be  pleased  so  to  influence  our  hearts  and  minds  that 
we  may,  each  one  of  us,  practice  out  of  the  lodge 
those  great  moral  duties  which  are  inculcated  in  it, 
and  with  reverence  study  and  obey  the  laws  thou 
hast  given  as  in  thy  Holy  Word.  Amen." 

"So  mote  it  be." 

Every  religious  assembly,  or  church  meeting,  is 
usually  dismissed  with  a  benediction,  and  as  "the 
meeting  of  a  Masonic  lodge  is  strictly  a  religious  cere- 
mony," hence,  of  course,  that  must  be  closed  with  a 
benediction  in  like  manner. 

The  following  form  is  therefore  prescribed  in 
all  the  manuals,  being  always  pronounced  by  the 
Worshipful  Master,  and  none  else  is  permitted. 

"Manual  of  the  Lodge,"  by  Mackey,  p.  16: — 

"May  the  blessing  of  Heaven  rest  upon  us  and 


MASONIC    PRAYERS. 


159 


all  regular    Masons!      May  brotherly  love  prevail, 
and  every  moral  and  social  virtue  cement  us.  Amen." 

"So  mote  it  be." 


Religious  Services  m_  .Closing  the  Lodge. 

The  above  figure  represents  the  lodge  as  it  is 
closed  with  prayer  and  the  benediction  by  the  Wor- 
shipful Master,  according  to  ancient  usage.  But 
suppose  he  should  be  a  rum-seller,  or  irreligious,  or 
a  profane  swearer,  or  even  a  scoffer  at  religion  and 
religious  matters,  (and  all  such  men  are  Masters  of 
lodges,  five  times  out  of  seven,)  and  that  some  of  the 
lodge  members  present  were  professing  Christians— 


l6o  THE    MASTER^S    CARPET. 

one  or  two  deacons,  a  Sunday-school  superintend- 
ent, and  a  couple  of  class-leaders — how  very  spiritual 
end  edifying  such  prayers  and  benedictions  must 
appear,  and  what  a  wholesome  influence  Freemasonry 
must  necessarily  exert  in  the  community  under  these 
circumstances!  But  regard  all  these  prayers  and 
this  whole  lodge  worship  in  any  light  you  please, 
and  they  are  simply  and  only  an  abomination,  and 
a  blasphemy  throughout.  Suppose  it  be  denied  that 
these  prayers  are  addressed  to  the  "god  of  nature," 
but  that  the  «G.  A.  O.  T.  U."  means  the  true  God— 
the  God  of  the  Bible — the  God  and  Father  of  our 
Lord  Jesus  Christ,  then  what?  Our  blessed  Lord 
himself  expressly  declares  in  John  xiv.  6: — 

"I    am  the   WAY,  the  truth  and  the  life;   NO 

MAN  COMETH  UNTO  THE  FATHER  BUT  BY  ME." 

Now,  if  the  Son  of  God  has  uttered  these  words, 
and  if  they  are  the  truth,  as  He  declares  they  are, 
and  that  He  is  the  only  "way"  to  the  Father,  then 
most  undeniably  the  Masonic  prayers,  by  asserting 
a  contrary  doctrine,  and  presuming  to  reach  God  by 
a  'different  way,  are  a  falsehood,  an  insult  to  Jesus 
Christ,  and  an  abomination  in  the  sight  of  Heaven. 

And  again,  in  John  v.  22,  23: — 

"The  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgment  unto  the  Sou,  that  ALL  MEN 
SHOULD  HONOR  THE  SON,  even  as  they  honor  the 
Father.  HE  THAT  HONORKTH  NOT  THE  SON, 


MASONIC    PRAYERS.  l6l 

HONORKTH    NOT    THE     FATHER     WHICH    HATH    SENT 
HIM." 

"  If  this  declaration  be  the  truth  of  God,  and 
that  AI-L,  MEN,  Masons  and  non-Masons,  are  com- 
manded to  honor  the  Lord  Jesus  Christ  by  their 
faith,  their  prayers,  their  worship,  their  love,  and 
their  obediance,  then  most  undeniably  the  Masonic 
philosophy  is  the  antichrist,  and  every  man  who 
participates  in  lodge  worship  is  guilty  of  a  gross 
violation  of  God's  law  when  he  treats  the  name  of 
Christ  with  the  contempt  implied  in  the  foregoing 
prayers.  And  again,  if  by  not  honoring  Christ, 
the  Father  himself  is  dishonored,  then  it  is  as  plain 
as  the  sun-light,  that  all  Masonic  prayers  are  a  dis- 
honor and  a  direct  insult  to  the  true  God,  and  that 
the  religious  services  of  Freemasonry  are  of  the 
ranhest  idolatry. 

In  John  iv,  24,  it  is  written : — 

"  God  is  a  spirit,  and  they  that  worship  him 
mu?t  worship  him  in  spirit  and  in  truth." 

And  again  in  Matt,  xvii,  5,  and  Luke  ix,  34,35: — 

"  While  he  yet  spake,  behold  a  bright  cloud 
overshadowed  them,  and  behold  a  voice  out  of  the 
cloud  which  said,  this  is  my  beloved  Son  in  whom 
I  am  well  pleased,'  hear  yc  Him" 

Now,  even  admitting  that  the  "  G.  A.  O.  T.  U." 
of  Masonry  means  the  true  God,  and  that  the  names 
"God"  and  "Lord"  mentioned  in  the  Masonic  ritual, 
allude  to  the  God  and  Father  of  our  Lord  Jesus 
Christ,  surely  it  cannot  be  claimed,  even  then,  that 


162  THE  MASTER'S  CARPET. 

lodge  worship  is  a  worship  offered  to  God,  "/?* 
truth"  Almighty  God  expressly  commands  to  -hear 
his  Son,  but  Freemasonry  as  positively  commands, 
that  that  Son  shall  not,  and  must  not  be  heard  in 
any  lodge  or  chapter  of  the  order,  and  therefore, 
unquestionably  every  Masonic  prayer  is  an  abomina- 
tion in  the  sight  of  God  and  all  who  engage  in  such 
worship  approach  Him  with  a  lie  on  their  lips. 
Again  in  John  xiv,  13,  ,we  read: — 

"Whatsoever  ye  shall  ask  the  Father  IN  MY 
NAME  that  will  I  do,  that  the  Father  may  be  glori- 
fied in  the  Son.  If  ye  shall  ask  anything  in  my 
name  I  will  do  it." 

And  again,  John  xvi,  23,  24: — 

"  Verily,  verily,  I  say  unto  you,  whatsoever  ye 
shall  ask  the  Father  IN  MY  NAME,  he  will  give  it 
to  you.  Hitherto  have  ye  asked  nothing  in  my 
name.  Ask  and  ye  shall  receive,  that  your  joy  may 
be  full." 

Is  it  not  very  evident  then,  from  these  express 
declarations  of  God's  Word  that  all  our  prayerj 
should  be  addressed  to  the  Father  through  Chrisi* 
alone  "that  the  Father  may  be  glorified  in  the 
Son?"  And  consequently  if  the  "Great  Architect: 
of  the  Universe "  in  the  Masonic  prayers  means 
the  true  God,  then  these  prayers  are  positively  and 
absolutely  a  blasphemy,  while  if  that  expression 
does  not  mean  the  true  God,  then,  without  any 
question,  the  worship  of  the  Masonic  lodge  is  a 
wicked  idolatry.  Take  whichever  horn  of  the 


MASONIC    PRAYERS.  163 

dilemma  you  please,  if  the  Bible  be  the  Word  of 
God  and  diyine  truth,  Freemasonry  is  and  must  be 
demon  worship. 

But  not  only  are  solemn  religious  exercises  per- 
formed at  the  opening  and  closing  of  all  Masonic 
lodges,  but  every  candidate  in  like  manner  must 
be  Masonically  prayed  for  at  his  initiation,  and 
hence  the  form  given  below,  like  the  closing  bene- 
diction, is  to  be  found  in  all  the  monitors  and  text- 
books, and  is  pronounced  by  the  Master  only,  no 
other  prayer  being  allowed.  When  the  candidate 
is  led  into  the  lodge  and  the  rite  of  induction  is 
performed,  he  is  conducted  by  the  Senior 
Deacon  towards  the  center  of  the  room  and 
'•caused  to  kneel  for  the  benefit  of  prayer."  (See 
"Hand  Book"  p.  64.)  The  Worshipful  Master  than 
rises  to  his  feet,  gives  three  raps  with  his  gavel, 
calling  up  the  entire  lodge,  and  repeats,  for  the 
special  benefit  of  the  kneeling  neophyte,  the  follow- 
ing so-called  prayer,  from  which  of  course,  the 
name  of  Christ  must  be  carefully  excluded: 

"Manual  of  the  Lodge,"  by  Mackey,  p.  22. 

"Hand  Book  of  Freemasonry,"  p.  64. 

"Vouchsafe  thine  aid,  Almighty  Father  of  the 
Universe,  to  this  our  present  convention,  and  grant 
that  this  candidate  for  Masonry  may  so  dedicate 
and  devote  his  life  to  thy  service  that  he  may  be- 
come a  true  and  faithful  brother  among  us.  En- 
due him  with  a  competency  of  thy  divine  wisdom, 
that  by  the  secrets  of  our  art  he  may  be  better  en- 


164 


THE  MASTER'S  CARPET. 


abled    to    display    the    beauties   of  godliness    U    ;he 
honor  of  thy  holy  name.     Amen.     So  mote  it  be." 


Worshipful  Master  praying  for  the  Minister  at  initiation. 

The  above  figure  represents  the  candidate 
kneeling  on  the  floor  of  the  lodge,  stripped 
of  his  clothing,  dressed  in  an  old  pair  of  lodge 
drawers,  blindfolded  and  with  a  rope  round  his  neck, 
the  Senior  Deacon  standing  behind  him  and  the 
Worshipful  Master  in  the  East  as  before,  under 
th'e  symbol  of  the  "G.  A.  O.  T.  U."  repeating  over 
him  this  Christless  prayer.  The  Master  of  the 


MASONIC    PRAYERS. 


'65 


lodge  perhaps  is  a  gambler,  a  rumseller,  a  dancing- 
master  or  profane  swearer,  while  the  poor,  denuded, 
kneeling  candidate  is  the  Rev.  Dr.  James  Hunt, 
or  some  other  minister  or  professing  Christian. 
What  a  low,  degrading  position,  surely,  for  any 
man  to  place  himself  in,  and  more  especially  for 
one  who  professes  to  be  the  spiritual  guide  of 
others !_;  What  a  demoralizing  effect  his  conduct  on 
such  an  occasion  must  have  on  those  around  him, 
and  what  a  fearful  spectacle  for  all  good  men  and 
angels,  that  he  not  only  becomes  a  participant  in 
such  a  wicked  mockery  of  God,  but  that  he  actu- 
ally returns  to  this  same  temple  of  Baal  on  a  sub- 
sequent night  and  of  his  own  free  will  and  ac- 
cord solemnly  swears  that  he  will  "conform 
to,  abide  by  and  maintain  and  support"  this  fear- 
ful lodge  idolatry  for  ever! 

But  there  is  yet  something  still  more  wicked 
to  follow,  if,  indeed,  anything  can  exceed  this  in 
wickedness.  On  being  inducted  into  the  religious 
philosophy  of  the  "god  of  nature,"  as  in  joining  the 
church  of  Christ,  one  must  make  a  confession  of 
faith,  and  here,  while  kneeling  in  the  lodge  room,  is 
the  proper  time  to  make  that  confession. 

After  tne  Master  rep'eats  his  Masonic  prayer 
he  resumes  his  hat,  and  approaching  the  kneeling, 
blindfolded  candidate,  places  his  right  hand  upon 


1 66 


THE  MASTER'S  CARPET. 


his  head  and  demands  in  a  loud  voice,  "in  whom  do 
you  put  your  trust?" 


Candidate  making  Confession  of  Masonic  Faith. 

The  annexed  engraving  represents  the  candidate 
in  this  terrible  situation,  with  the  Master's  hand 
upon  his  head.  All  eyes  are  upon  him.  He  is  sur- 
rounded by  men,  most  of  whom,  perhaps,  he  has 
never  even  -heard  of,  and  of  whose  characters  he 
absolutely  knows  nothing.  The  good  and  the  bad, 


MASONIC    PRAYERS.  167 

the  deacon  and  the  drunkard,  the  rough  and  the 
refined,  are  standing  around*  him;  and  surely  if  the 
professing  Christian,  or  Christian  minister,  ever  had 
an  opportunity  and  a  most  suitable  one  to  confess 
Christ  before  men,  this  kneeling  candidate  has  it  now; 
and  yet  were  he  to  do  so  in  reply  to  the  Master's 
question  and  adhere  to  that  confession,  he  could  not 
be  initiated  into  Masonry  any  more  than  a  woman 
or  a  blind  man  could.  And  as  he  kneels  on  the 
lodge  room  floor,  should  he  reply  "my  trust  is  in 
the  Lord  Jesus  Christ,"  or  "my  trust  is  in  God, 
through  Cnrist,"  the  Master  will  still  repeat  his 
question,  and  so  continue  to  do  until  Christ's  name 
is  dropped  from  the  confession,  and  the  general 
answer  given  "in  God."  And,  further,  should  a 
minister  or  class-leader  be  Worshipful  Master,  and 
the  name  of  Christ  be  confessed  by  a  candidate,  he 
must  refuse  to  recognize  it;  he  must  adhere  to  the 
ancient  usage,  recognizing  only  the  god  of  Masonry. 
Under  these  circumstances  it  is  almost  difficult  to 
say  which  dishonors  the  God  of  the  Bible  most — the 
minister  or  Masonry. 

As  if  in  utter  condemnation  of  this  very  act  of 
gross  infidelity  on  the  part  of  his  professed  followers, 
our  blessed  Lord  himself  declares,  Matt.  xii.  8: 

"Whosoever,  therefore,  shall  confess  me  before 
men,  him  will  I  confess  also  before  my  Father  which 
is  in  Heaven.  But  whosoever  shall  deny  me  before 


168  THE  MASTER'S  CARPET. 

men,  him  will  I  also  deny  before  my  Father  which 
is  in  Heaven." 

And  St.  Paul,  in  Phil.  ii.  2,  distinctly  asserts 
that:— 

"Every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father." 

But,  in  addition  to  the  foregoing  prayers,  the 
following  is  also  used  in  all  Masonic  lodges  in  this 
country,  though  omitted  in  Canada. 

In  the  concluding  portion  of  the  legend  of  the 
third  degree,  the  candidate,  personating  Hiram  Abiff, 
lies  on  the  lodge  floor,  wound  up  in  a  canvass,  sham- 
ming death.  The  Master  and  brethren  surround  his 
pretended  dead  body,  and  make  two  ineffectual  efforts 
to  raise  it,  but  fail  each  time  by  reason  of  its  sup- 
posed decomposition.  The  Master  then,  pretending 
to  be  in  great  distress,  demands,  "brethren,  what 
shall  we  do?"  The  Senior  Warden  suggests,  "let 
us  pray ;"  the  Master  then  adds,  "brethren,  let  us 
pray ;"  and  they  all  kneel  on  one  knee,  in  mock 
solemnity  around  the  sham  dead  body  of  the  candi- 
date— minister  or  mock  auctioneer — and  the  Master 
reads  or  repeats  the  following  so-called  prayer. 

"Manual  of  the  Lodge,"  by  Mackey: 

Thou,  O  God !  knowest  our  down-sitting  and  our 
uprising,  and  understandest  our  thoughts  afar  off. 
Shield  and  defend  us  from  the  evil  intentions  of  our 
enemies,  and  support  us  under  the  trials  and  afflictions 
we  are  destined  to  endure  while  traveling  through  this 


MASONIC   PRAYERS. 


vale  of -tears.  Man  that  is  born  of  a  woman  is  of  few 
days  and  full  of  trouble.  Hecometh  forth  as  a  flower, 
and  is  cut  down ;  he  fleeth  also  as  a  shadow,  and  con- 
tinueth  not.  Seeing  his  days  are  determined, the  num- 
ber of  his  months  are  with  theejthou  hast  appointed 
his  bounds  that  he  cannot  pass;  turn  from  him  that  he 
may  rest,  till  he  shall  accomplish  his  day.  For  there  is 
hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout 
again, and  that  the  tender  branch  thereof  will  not  cease. 
But  man  dieth  and  wasteth  away  ;  yea,  man  giveth  up 
the  ghost,  and  where  is  he?  As  the  waters  fail  from 
the  sea,  and  the  flood  decay eth  and  dricth  up,  so  man 
lieth  down,  and  riseth  not  up  till  the  heavens  shall  be 
no  more.  Yet,  O  Lord!  have  compassion  on  the 
children  of  thy  creation,  administer  them  comfort  in 
time  of  tiouble,  and  save  them  with  an  everlasting 
salvation.  Amen. 

Response — "So  mote  it  be." 


Prayer  at  the  grave  of  Hiram,  personated  by  the  candidate. 

The  annexed  engraving  represents  the  candidate 
— minister,  or  dancing  master — as  he  plays  the  part 


170  THE  MASTER'S  CARPET. 

of  dead  Hiram  in  the  lodge  room,  the  brethren  and 
Master  kneeling  around  his  supposed  dead  body,  and 
the  latter  reading  the  above,  so-called  prayer. 

Now  suppose  that  God  should  say  to  this  candi- 
date, thus  enacting  such  a  deceptive  mockery,  as  he 
once  said  to  that  avaricious  planter,  "thou  fool,  this 
moment  shall  thy  life  be  required  of  thee,"  and  so 
make  him  dead  in  reality,  what  would  be  the  fear- 
ful consequence  of  his  guilty  conduct?  And  if  he 
believes  at  all  in  the  teaching  of  God's  Word,'  how 
is  it  possible  that  a  minister,  or  professing  Christian, 
can  retire  from  such  a  scene  as  this,  and,  kneeling 
in  his  closet,  return  thanks  to  God,  through  Christ, 
for  the  privilege  afforded  him  of  engaging  in  such 
a  grossly,  wicked  abomination,  and  acting  and  per- 
sonating such  a  lie? 

And  now,  having  thus  briefly  examined  the 
prayers  of  the  lodge  and  Masonic  worship,  and 
having  seen  it  practically  demonstrated  that  Free- 
masonry, if  not  antichristian,  is  nothing  at  all,  let 
us  now  take  a  hurried  glance  at  the  prayers  of 
the  chapel  and  Romish  worship,  and  see  which  is 
the  most  anti-scriptural  and  infidel,  and  who  is  the 
most  consistent,  an  Irish  Catholic  or  an  American 
divine. 

Like  the  manuals  and  monitors  of  Masonry, 
all  the  devotional  books  of  Romanism  are  sub- 


MASONIC    PRAYERS.  I^t 

stantially   the   same,  but  here  I  shall    use  the  latest 
publication. 

In  the  "Ursuline  Manual,"  recommended  by 
"John,  Cardinal  McCloskey,"  and  published  in  New 
York  by  Thos.  Kelly,  17  Barclay  St.,  I  read  on  p. 
27  as  follows: — 

nHail,  Queen  Mother  of  mercy !  Our  life,  our 
sweetness  and  our  hope,  hail!  Exiles,  children  of 
Eve,  we  cry  to  thee;  to  thee  we  sigh,  mourning 
and  weeping  in  this  vale  of  tears.  Turn,  gracious 
advocate,  turn  thou  upon  us  the  eyes  of  thy  tender 
mercy ;  and  after  this  our  exile  ended,  show  unto 
us  Jesus,  the  blessed  fruit  of  thy  womb,  O  gentle,  O 
tender,  O  sweet  Virgin  Mary.  Make  me  worthy  to 
praise  thee,  holy  Virgin.  Give  me  strength  against 
thine  enemies." 

Again,  on  p.  60 — "LITANY  OF  THE  BLESSED 
VIRGIN:" 

"We  fly  to  thy  patronage,  O  holy  Mother  of 
God ;  despise  not  our  petitions  in  our  necessities,  but 
deliver  us  from  all  dangers,  O  ever  glorious  and 
blessed  Virgin." 

And  again,  on  p.  66: 

"Remember,  Mary,  tenderest  hearted  Virgin, 
how  from  of  old  the  ear  hath  never  heard  that  he 
who  ran  to  thee  for  refuge,  implored  thy  help 
and  sought  thy  prayers  was  forsaken  of  God. 
Virgin  of  virgins,  Mother,  emboldened  by  this  con- 
fidence, I  fly  to  thee,  to  thee  I  come,  and  in  ihy  pre- 
sence I,  a  weeping  sinner,  stand.  Mother  of  the 
Word  Incarnate,  O  cast  not  away  my  prayer,  but  in 
thy  pity  hear  and  answer.  Amen." 

Now  compare  these  prayers  with  the  prayers  of 
Masonry  and  say  which  contains  the  most  idolatry, 


172 


and  which  dishonors  the  Lord  Jesus  Christ  the 
most? 

The  Romish  priest  prays  to  Mary,  and  "stands 
before  her  a  weeping  sinner,"  imploring  her  aid  as 
the  mother  of  Christ,  while  the  Protestant  minister, 
as  the  Masonic  sinner,  repudiates  the  name  of 
Christ  altogether,  and  addresses  his  worship  to  the 
^god  of  nature" 

And  again,  from  the  "Christian's  Pious  Address 
to  Jesus,  Mary  and  Joseph :" 

"Most  adoi^ible  Jesus,  most  admirable  Mary, 
most  amiable  Joseph;  Wonderful  trinity  of  three 
persons,  the  most  holy  that  ever  have  been  or  eyer 
shall  be  in  this  world,  prostrate  at  your  feet  in 
union  of  all  the  humility  and  devotion  of  heaven  and 
earth,  I  hail,  honor  and  love  you  in  every  way  in 
my  power." 

Here  you  will  observe  that  Jesus,  Mary  and 
Joseph  are  mentioned  in  the  same  breath,  and  re- 
ceive equal  "honor  and  love"  from  the  Roman 
Catholic  worshiper. 

Now  compare  this  with  the  following  from  the 
Masonic  ritual  and  manual. 

At  the  opening  of  every  lodge  the  Worshipful 
Master  proclaims: 

"Accordingly,    in   the    name  of    God    and   the 

Holy  Saints  John,  I  declare Lodge    No. 

open  in  form  on  the  third  degree  of  Masonry"  (or 
first  or  second,  as  the  case  may  be.)  "Hand  Book," 

P-  39 :— 


MASONIC    PRAYERS.  173 

In  the  "Manual  of  the  Lodge,"  by  Mackey,  p. 
13,  we  read: — 

"The  lodge  is  then  declared,  in  the  name  of 
God  and  the  Holy  Saints  John,  to  be  opened  in 
due  form  on  the  first,  second  or  third  degree  of 
Masonry,  as  the  case  may  be.  A  lodge  is  said  to 
be  opened  in  the  name  of  God  and  the  Holy  Saints 
John,  as  a  declaration  of  the  sacred  and  religious 
•purposes  of  our  meeting"  &c. 

Now  if  it  is  sinful  and  idolatrous*  for  a  Roman 
Catholic  to  put  Jesus,  Mary  and  Joseph  on  the 
same  level,  speaking  of  them  with  equal  rever- 
ence, is  it  not  just  as  sinful  and  idolatrous,  to  say 
the  least  of  it,  for  a  Freemason  to  place  God  and 
the  Saints  John  on  the  same  level  and  mention 
their  names  with  the  same  degree  of  respect  and 
with  equal  pious  regard?  Or  how  in  this  instance 
is  Romanism  wrong  and  Freemasonry  right? 

In  direct  opposition  to  all  this  wicked  infidelity, 
and  as  if  to  specially  condemn  these  idolatrous  prac- 
tices, both  of  the  lodge  and  chapel,  our  blessed 
Lord  himself  declares,  in  John  x.  i,  9: — 

'  "Veiily,  verily,  I  say  unto  you,  he  that  entereth 
not  by  the  door  into  the  sheepfold,  but  climbeth  up 
sonic  other  way,  the  same  is  a  thief  and  a  robber.  I 
am  the  door;  by  me,  if  any  man  enter  in,  he  shall  be 
saved." 

And  again,  John  xv.  23: — 

"He  that  hateth  me,  hateth  my  Father  also." 

And  i  John  ii.  23: — 

"Whosoever  denieth  the  Son,  the  same  hath  not 


1 74  THE  MASTER'S  CARPET. 

the  Father;  but  he  that  acknowledged  the  Son,  hath 
the  Father  also." 

And  again,  St.  Paul  says,  i  Tim.  ii.  5:— 

"There  is  one  God  and  one  mediator  between 
God  and  men,  the  man  Christ  Jesus." 

And  again,  in  Isaiah  xlii.  8: 

"I  am  the  Lord;  that  is  my  name:  and  my  glory 
will  I  not  give  to  another,  neither  my  praise  to 
graven  images." 

And  again,  in  Chap,  xlviii.  1 1  : 

"For  mine  own  sake,  even  for  mine  own  sake  will 
I  do  it:  for  how  should  my  name  be  polluted?  And 
/  "will  not  give  my  glory  to  another" 

vSo,  also,  in  2  John,  verse  9: 

"Whosoever  transgresseth  and  abideth  not  in  the 
do  trine  of  Christ  hath  not  God.  He  that  abideth 
in  the  doctrine  of  Christ,  he  hath  both  the  Father 
and  the  Son." 

But  how  can  it  be  claimed  that  Romanism  "abid- 
eth in  the  doctrine  of  Christ,"  when  the  man-made 
laws  and  decrees  of  that  church  place  the  Virgin  Mary 
above  and  before  Christ?  And,  on  the  other  hand,  how 
can  it  be  asserted  with  any  degree  of  truth  that  a 
man  can  "abide  in  the  doctrine  of  Christ,"  and  still 
be  a  Freemason,  when  Freemasonry  rejects  the  me- 
diatorship  of  Christ  altogether?  Or,  in  this  instance, 
which  is  the  most  erroneous  and  Christ-dishonoring 
system — Romanism  or  Freemasonry? 


CHAPTER  VII. 

MASONRY  MUTILATES  THE  BIBLE. — Credibility  of 
Masonic  witnesses. — Christ's  name  expunged 
from  the  Scriptures. — Inconsistency  of  Masonic 
ministers. — Mutilation  of  the  Bible  expressly, 
forbidden. — Masonic  morality  a  caricature. — 
A  trinity  of  thieves. — Worship  of  the  Virgin 
Mary. — Rome  mutilates  the  Bible. — Which  is 
most  to  be  condemned,  a  Catholic  priest  or 
a  Masonic  minister? 

Considering  what  has 
been  already  advanced 
against  the  Masonic 
institution,  one  might 
think  it  scarcely  possi- 
ble to  add  anything 
more,  or  to  adduce  any 
further  proof  to  show  that,  as  a  religious  philosophy, 
it  is  a  base,  unscrupulous  fabrication,  and  that  in 
principle  and  practice  it  is  diametrically  opposed  to 
Christianity.  And  yet  we  have  still  stronger  evidence 
on  this  point.  We  have  seen  that  its  only  moral 
code  is  the  "law  of  nature,"  and  the  only  god  of 
its  religion  and  worship  the  "G.  A.  O.  T.  U."  We 
have  found  that  it  considers  the  Bible  as  no  better 
than  the  Koran,  nor  as  good  as  its  Square  and  Com- 


176  THE  MASTER'S  CARPET. 

pass,  and  that  it  places  as  much  reliance,  if  not  more, 
in  the  pretended  revelations  of  paganism  as  in  the 
Word  of  God.  We  have  learned  that  its  gavels  and 
mallets  are  said  to  purify  the  heart,  that  its  hood- 
winks, cable-tows,  and  clownish  buffoon  ceremonies 
accomplish  the  "  new  birth,"  and  that  obedience  to 
obligations  and  precepts,  requiring  a  man  to  lie  at 
every  turn,  will  free  one  from  sin,  and  to  crown  all, 
we  have  seen  that  it  ignores  and  rejects  the  Lord 
Jesus  Christ,  "  carefully  excluding "  his  name  from 
every  prayer  and  religious  ceremony  of  its  pagan 
ritual.  All  this,  one  might  suppose,  ought  to  be 
enough  to  condemn  any  system  to  lasting  infamy  at 
least  in  the  estimation  of  the  Christian  public,  but 
Freemasonry  commits  one  more  act  of  sacriligious 
vandalism,  which  for  the  wickedness  of  its  concep- 
tion and  the  bare-faced  impiety  of  its  execution  casts 
all  its  other  works  of  damning  darkness  completely 
in  the  shade.  It  blackballs  Christ,  and  admits  the 
Jew,  the  pagan,  the  rum-seller,  the  profane  and  the 
gambler,  but  it  manifests  its  antipathy  to  Christianity  in 
a  still  more  marked  and  positive  manner,  by  knowingly^ 
designedly  and  wickedly  expunging  His  name  even 
from  the  Bible  itself.  Not  satisfied  with  excluding 
Him  from  all  its  religious  worship,  it  absolutely  steals 
His  name  from  His  own  Word.  And  the  ministers 
and  church  members  of  its  connection  not  only  ap- 
prove of  this  willful  degradation  of  the  Lord  Jesus 


MASONRY    MUTILATES     THE     BIBLE.  177 

Christ,  but  they  actually  swear  to  "maintain  and 
support  it,"  and  exert  what  influence  they  can  to  foist 
the  blasphemous  philosophy  of  Freemasonry  upon 
the  community  for  divine  truth. 

The  Church  of  Christ  is  usually  represented,  in 
the  Bible,  under  the  figure  of  a  temple,  of  which 
'  Christ  himself  is  both  the  foundation  and  living 
head. 

St.  Paul,  in  writing  to  the  Corinthians,  says: — 

"Ye  are  God's  building." 

And  again,  in  Ephesians  ii.  20,  21 : 

uAnd  are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone,  in  whom  all  the  building,  fitly 
framed  together,  groweth  unto  an  holy  temple  in  the 
Lord." 

Freemasonry,  as  a  counterfeit  of  the  Church  of 
Christ,  refers  in  like  manner  to  the  symbolism  of  a 
temple  which  it  pretends  every  Mason  is  erecting  in 
his  heart,  pure  and  spotless,  but  of  which,  neverthe- 
less, corrupt  human  nature  is  the  only  foundation. 
And  in  order  to  sustain  this  pretension  at  any  risk, 
and  to  establish  by  some  means  the  erroneous  delu- 
sion that  man  can  save  himself  and  offer  so-called 
spiritual  sacrifices  on  his  own  merits  alone,  it  has 
transferred  into  its  ritual,  and  always  uses  in  its 
degree  work,  what  purports  to  be  a  portion  of  the 
Second  Chapter  of  St.  Peter's  First  General  Epistle, 


*78  THE  MASTER'S  CARPET. 

from  the  first  to  the  seventeenth  verses  inclusive,  but 
from  which,  of  course,  in  "strict  obedience"  to  Mason- 
ic law,  and  in  perfect  harmony  with  an  "ancient  land- 
mark," it  knowingly  and  willfully  expunges  the  name 
of  Christ,  and  thus  quotes  the  Scriptures  as  Satan 
quoted  them  about  1900  years  ago.  And  yet  the 
rulers  and  teachers  of  the  craft,  those  who  hold  the 
reins  of  power  in  the  institution,  and  whose  edicts 
we  are  sworn  to  obey  "right  or  wrong,"  cunningly 
attempt  to  cover  up  this  transparent  swindle  by 
pretending  that  the  Scripture  passages  incorrectly 
quoted  in  the  earlier  Masonic  publications  have  in 
the  later  editions  been  "set  right  and  corrected." 
This  charge  will  be  fullv  sustained  by  the  following 
extracts  copied  from  the  "Advertisement"  and 
"Preface"  to  the  last  edition  of  "Webb's  Monitor," 
by  Past  Grand  Master  Morris,  of  Kentucky,  and 
published  by  Past  Grand  Orator,  J.  C.  W.  Bailey,  of 
Chicago,  in  1872. 

"To  the  Masonic  Fraternity  everywhere: — 

"Dear  Brethren — The  preface  to  this  Masonic 
Monitor  attributes  the  origin  of  its  compilation  to 
Robert  Morris,  LL.  D.,  who  prepared  it  for  John 
Sherer,  of  Cincinnati,  and  also  sets  forth  its  authenti- 
city and  its  accuracy  as  a  Masonic  Monitor,  as  left 
to  us  by  the  original  author,  Thomas  Smith  Webb; 
the  compiler  having  merely  corrected  the  punctua- 
tion and  the  Scripttire  passages  incorrectly  quoted. 
*****  j?or  these  reasons  I  ask  the  continued 
patronage  of  this  excellent  work^  whose  cost  I  have 


MASONRY    MUTILATES    THE    BIBLE.  179 

reduced  so  that  every   Master  Mason    may  purchase 
one  for    his  special  use."     ******** 
Yours  fraternally, 

JOHN  C.  W.  BAILEY. 

And  Robert  Morris,  the  compiler  above  alluded 
to  by  Bailey,  asserts  in  his  preface  to  this  work,  in 
relation  to  Webb's  original  publication, ("Freemason's 
Monitor,"  p.  6:) 

"In  this  edition,"  he  says,  "the  phraseology  of 
that  of  1816  and  subsequent  issues  has  been  fol- 
lowed1, correcting  typographical  errors  and  improv- 
ing the  punctuation.  A  few  Scripture  passages 
incorrectly  quoted  have  been  set  right,"  &c. 

From  these  extracts,  then,  it  will  be  observed 
that  R.  W.  Bro.  John  C.  W.  Bailey,  and  P.  G. 
M.  Bro.  Robert  Morris,  LL.  D.,  both  affirm  in 
language  that  cannot  be  mistaken  that  the  "Scrip- 
ture passages  incorrectly  quoted"  by  Thomas  Smith 
Webb,  the  original  author,  "in  the  earlier  editions 
of  his  work,  and  especially  in  that  of  1816,"  have  in 
this  edition,  published  by  Bailey,  "been  set  right" 
and  "corrected." 

Let  us  now  compare  these  two  editions,  that 
of  1816  and  1872,  with  one  another,  and  with  the 
Bible,  and  see  what  reliance  can  be  placed  on  the 
pledged  word  of  both  these  eminent  Masons,  one  of 
them  a  deacon  in  one  of  our  Chicago  churches,  and 
the  other  the  Past  Grand  Master  of  a  Grand  Lodge, 
and  a  celebrated  Masonic  lecturer. 

I  shall  place  the  Scripture  passages  as  found  in 


180  THE  MASTER'S  CARPET. 

both  editions  in  juxtaposition,  so  that  the  truth  or 
falsehood  of  our  Right  Worshipful  and  Most  Wor- 
shipful teachers  may  be  seen  at  a  glance  :  — 

From  the  "Freemason's  Monitor,"  From  the  "Freemason's  Monitor," 
by  Thomas  Smith  Webb;  Cush-  by  Thomas  Smith  Webb;  com- 
ing and  Appleton,  Salem,  1816,  piled  by  Robert  Morris,  LL.  D.: 
p.  76:—  JohnC.  W.  Bailey,  Chicago,  1872, 

P-  73:— 

"Charge  to  be  read  at  opening  ,  ''Charge  to  be  read  at  opening  the 
thelodge:"- 

"Whprpfnro    hrpthrpn     liv  aside  "Wherefore,   brethren,    lay  aside 

aulSSf^^Tan^h^  all  malice    and   guile,    and  iypoc- 

risies,  and  envies,  and  alf  evil  f  isies,  and  envies,  and  all  evil 
speakings." 


acceple 


Now,  by  reference  to  these  passages,  it  will  be 
noticed  at  once  that  they  are  substantially  the  same, 
and  that  the  false  quotations  of  Webb's  earlier  edition 
have  neither  been  "set  right,"  nor  "corrected,"  but 
are  precisely  as  he  garbled  them  from  the  Bible  in 
1816,  and,  of  course,  precisely  as  they  must  remain 
until  lodges  and  chapters  of  Freemasonry  shall  be 
no  more.  And  by  further  comparing  what  is  here 
purported  to  be  a  "correct"  Scripture  quotation 
with  the  text  in  the  Bible  itself,  it  will  also  be 
found  that  one  whole  passage — verse  2d — is  entirely, 
omitted,  and  that  from  verse  5  the  name  of  Jesus 


MASONRY    MUTILATES    THE    BIBLE. 


iSl 


Christ  is  knowingly  and  designedly  expunged.  And 
yet  Deacon  Bailey  and  Dr.  Morris  have  the  wicked 
audacity  to  palm  off  this  clumsy  cheat  upon  their  poor 
blindfolded  dupes  as  "divine  truth,"  while  Masonic 
ministers  and  those  "good  men"  to  whom  allusion 
is  so  frequently  made,  smilingly  look  on  with 
marks  of  solemn  approval  from  behind  their  little 
white  aprons,  and  fraternally,  join  hands  with  the 
rest  of  their  fellow-conspirators  in  carrying  out  the 
base  deception. 

In  i  Peter  ii.  5,  the  Masonic  Monitor  has  it: 
"to  offer  up  spiritual  sacrifices  acceptable  to  God ;" 
while  in  the  Scriptures  it  is  "to  offer  up  spiritual 
sacrifices  acceptable  to  God,  BY  JESUS  CHRIST." 


Again : 

From  the  "Freemason's  Moni- 
tor," by  Thomas  Smith  Webb, 
Salem,  1816,  p.  232:— 

"The  following-  passage  of 
Scripture  is  read  at  open- 
ng:— 

2  Thessalonians,   iii.    6  to     17:— 

"Now,  we  command  you, 
brethren,  that  ye  withdraw 
yourselves  from  every  brother 
that  walketh  disorderly,  and  not 
after  the  tradition  which  ye  re- 
ceived of  us." 

Verse  12: — 

"Now,  them  that  are  such,  we 
command  and  exhort,  that  with 
quietness  they  work  and  eat  their 
own  bread." 


From  the  "Freemason's  Monitor," 
by  Thomas  Smith  Webb;  com- 
piled by  Robert  Morris,  LL. 
D.,  I.  C.  W.  Bailey,  Chicago,  1872, 
p.  102: 

"The  following  passage  of 
Scripture  is  read  at  the  open- 
ing: 

"Now  we  command  you, 
brethren,  that  ye  withdraw  your- 
selves from  every  brother  that 
walketh  disorderly,  and  not  after 
the  tradition  which  ye  received 
of  us." 

Verse  12:— 

"Now  them  that  are  such  we 
command,  and  exhort  that  with 
quietness  they  work  and  eat  their 

own  bread." 

2  Thess.  iii.  6, 16. 


182 


By  referring  once  more  to  these  extracts,  we  find 
both  editions  to  be  literally  the  same,  not  a  single  cor- 
rection made,  nor  a  wrong  quotation  "set  right." 
Now  compare  them  with  the  Scriptures,  whence 
they  were  copied,  and  note  the  difference. 

2  Thessalonians  iii.  6  to  i  7 : — 

"Now,  we  command  you,  brethren,  in  the  name 
of  our  LORD  JESUS  CHRIST,  that  ye  withdraw  your- 
selves from  every  brother  that  walketh  disorderly  and 
not  after  the  tradition  which  he  received  of  us."  *  * 

Verse  12: — 

"Now,  them  that  are  such,  we  command  and  ex- 
hort by  our  LORD  JESUS  CHRIST,  that  with  quietness 
they  work  and  eat  their  own  bread."  *  * 

Here  again  it  will  be  found  that  from  both  moni- 
tors, the  name  of  the  Lord  Jesus  Christ  is  willfully 
and  designedly  expunged,  and  no  correction  whatever 
made  by  the  impeccable  Morris. 

The  "Masonic  Text  Book"  puts  it: — 

"Now,  we  command  you,  brethren,  that  ye  with- 
draw yourselves  from  every  brother  that  walketh 
disorderly,  "&c."  2  Thess.  H.  6. 

While  the  Word  of  God  has  it: — 

"Now,  we  command  you,  brethren,  in  the  name 
of  our  Lord  Jesus  Christ,  that  ye  withdraw  your- 
selves, "&c." 

And  again,  in  the  I2th  verse,  "Freemasonry," 
quotes: — 

"Now,  them  that  are  such,  we  command  and  ex- 
hort, that  with  quietness  they  work  and  eat  their  own 
bread." 


MASONRY    MUTILATES     THE     BIBLE.  183 

While  the  Bible  says: — 

"Now,  them  that  are  such,  we  command  and  ex- 
hort by  our  Lord  Jesus  Christ,  that  with  quietness 
they  work  and  eat  their  own  bread." 

And  notwithstanding  all  this,  these  garbled  quo- 
tations of  the  Masonic  text-books  are  hypocritically 
designated  as  "the  following  passages  of  Scripture," 
thus  pretending  that  they  are  correctly  given,  while 
Deacon  Bailey  and  Robert  Morris  both  unblushingly 
affirm  that  in  the  edition  of  Webb's  Monitor,  of  1872, 
the  "Scripture  passages"  have  been  "set  right"  and 
"corrected."  And  if  Bailey  and  Morris  will  thus  write 
what  they  must  know  to  \>z  false,  in  order  to  sustain 
Masonry,  why  may  not  other  men  of  less  character 
and  respectability  utter  a  falsehood  with  the  same 
design  ? 

But  not  only  is  the  Bible  mutilated,  and  the  name 
of  Christ  expunged  from  Webb's  Monitor,  in  all  its 
editions,  from  1797  down  to  the  present  time,  but  the 
same  thing  is  also  done  in  every  monitor  and  manual 
used  by  the  Masonic  fraternity  everywhere,  as  the 
following  Masonic  text-books  will  abundantly  testify. 

I  shall  at  first  place  the  Holy  Scriptures  and  one 
of  the  Masonic  text-books  in  juxtaposition,  that  the 
difference  between  them  may  be  seen  at  a  glance; and 
as  all  the  monitors  are  the  same,  and  use  identical 
language,  this  will  suffice  to  mark  the  mutilation  and 
the  omission  of  Christ's  name  in  each  succeeding 
quotation. 


184 


THE  MASTER'S  CARPET. 


"Sickles'    Monitor,"     part 


"Charge    to    be      read    at    open. 
ing." 
Verse  5:— 


Holy   Scriptures,  i    Peter  ii.  i   to 
17  inclusive: 
Verse  ?: — 
"Ye,   also,   as    living  stones,   are 


"Ye,  also,  as  living  stones,  be  built  up  a  spiritual  house,  an  holy 
ye  built  up  a  spiritual  house,  an  priesthood,  to  offer  up  spiritual 
holy  priesthood,  to  offer  up  sacrifices  sacrifices  acceptable  to  God  BY 


acceptable  to  God." 


JESUS  CHRIST." 


I  simply  quote  here  only  those  passages  from 
which  the  name  of  Christ  is  expunged  by  Masonic 
authority,  as  the  passage  is  already  given  in  full  on 
p.  1 80,  from" Webb's  Monitor;"  but  I  desire  to  remark 
once  more  that  verse  2d  is  excluded  from  all  the  text- 
books. 


Again,  Partii,  p.  51: — 


2  Thess.  iii.  6-16: — 


"Now,  we  command  you, 
brethren,  that  ye  withdraw 
yourselves  from  every  brother 
that  walketh  disorderly,  and 
not  after  the  tradition  ye  re- 
ceived of  us." 


Verse  12:— 


"Now,  them  that  are  such, 
we  command  and  exhort,  that 
with  quietness  they  work,  and 
eat  their  own  bread." 


Holy  Scriptures,  2  Thess.  iii.  6- 
16:- 

"Now,  we  command  you, 
brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye 
withdraw  yourselves  from 

every  brother  that  walketh 
disorderly,  and  not  after  the 
tradition  which  he  received  of 
us." 

Verse  12: — 

"Now,  them  that  are  such 
we  command  and  exhort  by 
our  Lord  Jesus  Christ,  tha 
with  quietness  they  work,  and  eat 
their  own  bread.1' 


Again,  "New  Masonic  Trestle-Board,"  by  C.  W. 
Moore.  Part  ii.  p.  9: 

*****  verse  5.  uYe,  also,  as  lively 
stones,  be  ye  built  up  a  spiritual  house,  an  holy  priest- 
hood, to  offer  up  sacrifices  acceptable  to  God."  *  * 


MASONRY    MUTILATES    THE    BIBLE.  185 

Again,  on  page  31,  in  the  Royal  Arch  degree: — 
"Charge  at  opening." 

*  *         verse     6.       "Now,     we     command 
you,  brethren, that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,   and  not  after    the 
tradition  which  he  received  of  us." 

*  *         verse     12.        "Now,  them   that   are 
such,  we  command  and  exhort,  that  with  quietness 
they  work,  and  eat  their  own  bread." 

"Freemason's  Monitor,"  by  Z.  A.  Davis,  Phila- 
delphia, 1843,  p.  199:— 

"Charge  to  be  read  in  the  lodge." 

*  *         verse  5.     "Ye,  also  as  lively  stones, 
be  ye  built  up  a  spiritual  house,  an  holy    priesthood, 
to  offer  up  sacrifices  acceptable  to  God." 

Again,  on  p.  226: — 

"The  following  passage  of  Scripture  is  read  at 
the  opening." 

2  Thess.  iii.  6-17: — verse  6.  "Now,  we  com- 
mand you,  brethren,  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  disorderly,  and  not  after 
the  tradition  that  he  received  of  us."  *  * 

*  *       verse  12.     "Now,  them  that  are  such, 
we  command  and  exhort,  that  with  quietness  they 
work,  and  eat  their  own  bread." 

From  the  "Masonic  Ritualist,"  by  A.  G.  Mackey, 
Past  Gen.  Grand  High  Priest,  &c.,  p.  271  — 
"To  be  read  at  opening  the  lodge." 

*  *         verse  5.     "Ye,  also,  as  lively  stones, 
be  ye  built  up  a  spiritual  house,  an   holy  priesthood, 
to  offer  up  sacrifices  acceptable  to  God." 

Again,  on  p.  348 : — 


iS6*  THE  MASTER'S  CARPET. 

"The  following  charge  is  read  at  the  opening  of 
a  chapter." 

*  *         verse  6.     "Now,  we  command  you, 
brethren,  that   ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,    and  not    after  the 
tradition  which  he  received  of  us." 

*  *       verse  1 2.     "Now,  them  that  are  such, 
we  command  and  exhort,  that  with    quietness   they 
work,  and  eat  their  own  bread." 

And,  lastly,  from  "Webb's  Monitor,"  New 
York,  1802,  p.  82,  being  the  edition  previous  to  that 
of  1816,  mentioned  by  Bailey  and  Morris. 

"Charge  to  be  read  at  opening  the  lodge." 

*  *         verse  5.     "If  so  be   ye  have   tasted 
that  the  Lord  is  gracious  to  whom  coming  as  unto 
a    living    stone,     disallowed     indeed     of    men,    but 
chosen  of  God  and  precious;  Ye  also  as  living  stones, 
be    ye  built    up    a  spiritual    house,   an    holy    priest- 
hood,   to  offer  up  spiritual  sacrifices,    acceptable    to 
God." 

Again,  on  page  140: 

"The  following  passage  of  Scripture  is  read  at 
the  opening." 

2  Thess.  iii.  6-17.  "Now  we  command  you 
brethren  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly  and  not  after  the 
tradition  you  received  from  us."  *  *  verse  12: 
"Now  them  that  are  such  we  command  and  ex- 
hort that  with  quietness  they  work  and  eat  their 
own  bread." 

These    quotations    could    be  easily   multiplied 

rom  all    the    Masonic  text-books    in    the  country, 

but   enough  has  been  already   furnished  to  demon- 


MASONRY    MUTILATES    THE    BIBLE.  IJ 

strate  the  fact  that  Freemasonry  is  willfnlly  and 
designedly  guilty  of  mutilating  the  Holy  Scriptures, 
and  of  absolutely  expunging  the  name  of  Christ 
from  every  part  of  the  New  Testament  which  is 
profanely  used  with  such  mock  solemnity  in  the 
maeufacture  of  its  pagan  ritual. 

We  oftentimes  see  it  making  great  parade  of 
the  Bible,  just  as  the  Pharisees  used  to  parade  their 
prayers  and  almsgiving,  having  it  ostentatiously 
carried  in  all  its  outdoor  processions,  as  a  means  of 
advertising  itself  in  public  estimation;  but  as  a 
system  of  religious  philosophy,  and  within  the  secret 
recesses  of  its  lodges  and  chapters,  we  also  find 
that  it  debases  and  degrades  that  Bible,  mutilates 
its  contents,  despises  and  ignores  its  precepts,  falsi- 
fies its  teachings,  dishonors  its  Divine  Author;  and, 
to  fill  up  the  measure  of  its  infamy  and  infidelity, 
it  absolutely  steals  the  name  of  Jesus  Christ  out  of 
his  own  Word. 

"v- 

And  this  horrible  incubus  of  wickedness,  de- 
ception and  hypocrisy  is  lying  to-day,  like  a  hideous 
nightmare,  across  the  very  bosom  of  the  church, 
while  men,  calling  themselves  ministers  of  Christ, 
and  professing  Christians — but  slaves  to,  Masonry — 
hug .  this  terrible  delusion  to  their  souls,  and,  as 
though  it  were  of  some  inestimable  public  benefit,  they 
cherish  and  foster  its  extensive  wicked  growth  in 
every  nook  and  corner  of  our  country.  Too  truly, 


1 88 


indeed,  may  it  be  said  in  the  language  of  the  ancient 
prophet: 

"A  wonderful  and  horrible  thing  is  committed  in 
the  land ;  the  prophets  prophesy  falsely,  and  the 
priests  bear  rule  by  their  means;  and  my  people 
love  to  have  it  so:  and  what  will  ye  do  in  the  end 
thereof?"  Jer.  v.  30,  31. 

The  command  of  God  in  relation  to  his  Word 
is  positive  and  unequivocal.  He  declares  expressly 
in  Deut.  iv.  2: 

"Ye  shall  not  add  unto  the  word  which  I  com- 
mand you ;  neither  shall  ye  diminish  aught  from 
it." 

And  again,  in  xii.  32: 

"What  thing  soever  I  command  you,  observe 
to  do  it;thou  shalt  not  add  thereto,  nor  diminish 
from  it." 

And  in  Rev.  xxii.  18,  19,  the  Son  of  God  ex- 
pressly affirms: 

"For  I  testify  unto  every  man  that  heareth  the 
words  of  the  prophecy  of  this  book,  if  any  man  shall 
add  unto  these  things,  God  shall  add  unto  him  the 
plagues  that  are  written  in  this  book. 

"And  if  any  man  shall  take  away  from,  the 
words  of  the  book  of  this  prophecy,  God  shall  take 
away  his  part  out  of  the  book  of  life,  and  out  of  the 
holy  city,  and  from  the  things  which  are  written  in 
this  book." 

But,  as  #  sort  of  an  apology  for,  or  vindication 
of,  the  willful  and  wicked  mutilation  of  God's  Word, 
and  the  absolute  repudiation  and  rejection  by  Free- 
masonry of  the  name  of  Jesus  Christ,  Past  Grand 


MASONRY    MUTILATES    THE    BIBLE.  189 

Master  Dr.  Albert  G,  Mackey  offers  the  following 
explanation: 

He  says  in   his  "Masonic  Ritualist,"  p.  272: — 

"The  passages  are  taken  with  slight  but 
necessary  modifications  from  the  2nd  chapter  of 
the  First  Epistle  of  Peter  and  the  28th  chapter  of 
Isaiah." 

Hence,  according  to  Masonic  law,  the  mutil- 
ation of  the  Bible  and  the  "handling  of  the  Word 
of  God  deceitfully"  are  but  "slight  modifications" 
while  to  willfully  ignore  and  dishonor  the  name  of 
Jesus  Christ,  the  Son  of  God,  is  absolutely  necess- 
ary. 

And  yet  this  miserable  counterfeit,  by  its 
Grand  Masters  and  Grand  Orators,  has  the  bold 
effrontery  to  prate  of  its  noble  "tenets,5'  and  to 
boast  of  the  high  moral  tone  of  its  monitorial  teach- 
ing. 

It  professes  to  exercise  "brotherly  love,"  but  the 
"brotherly  love"  of  Masonry  is  nothing  but  the 
flimsy  bond  produced  by  wicked  oaths,  cemented  by 
selfishness,  and  enforced  by  death  penalties  of  which 
a  cannibal  might  be  ashamed.  It  lays  great  stress 
upon  "relief,"  but  the  "relief"  of  the  lodge  means 
"relief"  for  a  recompense,  and  then  only  to  him  who 
is  "clear  on  the  books,"  and,  at  the  very  best,  is 
but  the  bare  fulfillment  of  a  sworn  obligation.  It 
unblushingly  speaks  of  "truth,"  while  the  whole 


190 


vile  system  is  nothing  but  one  tissue  of  falsehood, 
from  beginning  to  end;  and  if  the  term  has  any  sig- 
nification at  all  in  Masonic  text-books,  it  simply 
means  that  you  must  lie  to  parent,  wife,  child  and 
friend,  and  even  to  God  himself — falsifying  his 
Word  and  rejecting  Divine  truth — in  order  to  be 
true  to  Masonry.  It  alludes  to  "temperance"  in  its 
monitorial  teachings,  but  the  "temperance"  of  Free- 
masonry simply  requires  that  a  man  must  not  get 
so  drunk  as  to  become  foolish  enough  to  reveal  its 
mountebank  jugglery.  The  "fortitude"  it  recommends 
reaches  only  so  far  as  to  enable  a  Mason  to  re- 
sist the  importunities  of  friends  to  quit  the  insti- 
tution, or  of  the  demands  of  God  and  of  conscience  to 
denounce  its  hidden  works  of  darkness.  It  alludes  to 
"prudence,"  but  it  is  only  to  be  "prudent"  in  all  strange 
and  mixed  companies,  never  to  let  fall  the  least 
sign,  token  or  word  whereby  the  secrets  (?)  of 
Masonry  might  be  unlawfully  obtained.  And  it 
refers  to  justice  in  its  ritual,  but,  like  all  the  rest  of 
its  moral  code,  it  means  favoritism  to  Masonry,  to 
the  lodge,  and  to  a  brother,  but  cunning  trickery, 
deception  and  double-dealing  towards  the  cowan  and 
"profane"  public. 

'  The  religious  philosophy  of  Masonry  is  but  a 
base  caricature  of  the  Church  of  Christ,  and  its 
moral  code  but  a  clumsy  burlesque  on  the  teaching 
of  the  New  Testament;  and  hence,  in  order  to  ob- 


MASONRY    MUTILATES    THE    BIBLE.  19! 

tain  a  correct  idea  of  what  the  system  really  is 
and  what  it  teaches,  we  must  read  it  backward. 

And  now  let  us  briefly  examine  the  other  side 
of  this  picture. 

In  the  Romish  Church  the  Ten  Commandments 
run  thus: — 

1.  "I  am  the  Lord  thy  God;  thou  shalt  have  no 
other  God  but  me." 

2.  "Thou  shalt  not  take  the  name  of  the  Lord 
thy  God  in  vain." 

3.  "Remember  to  keep  holy  the  Sabbath  day." 

4.  "Honor  thy  father  and  thy  mother,"  and  so 
on. 

Now  by  comparing  this  with  the  Twentieth 
Chapter  of  Exodus,  where  the  Ten  Commandments 
aie  written  as  God  himself  gave  them,  it  will  be 
found  that  one  whole  commandment — the  second — 
is  entirely  omitted,  and  that  almost  all  the  others 
are  more  or  less  mutilated.  God  has  said:  "Thou 
shalt  not  make  to  thyself  any  graven  image,  nor 
any  likeness  of  anything  that  is  in  heaven  above 
or  in  the  earth  beneath  or  in  the  waters  under  the 
earth;  thou  shalt  not  bow  down  to  them  or  wor- 
ship them."  And  as  the  Church  of  Rome  makes  an 
extensive  use  of  images  in  her  religious  services, 
and  as  her  people  everywhere  bow  down  before 
and  worship  them,  it  would  never  do  to  have  this 
Second  Commandment  in  the  Catechism  for  child- 
ren to  learn,  and  hence  she  actually  steals  it 


192  THE  MASTER'S  CARPET. 

out  of  the  decalogue,  and    then  divides  the  tenth  in 
two  to  make  up  the  number. 

Again,  in  Rev.  xxii.  8,  9,  it  is  written: — 

"And  when  I  had  heard  and  seen  I  fell  down 
to  worship  before  the  feet  of  the  angel  which 
shewed  me  these  things.  Then  said  he  unto  me, 
See  thou  do  it  not" 

The  Church  of  Rome  also  teaches  the  vener- 
ation of  angels,  and  in  order  to  prove  by  some 
means  that  such  idolatrous  worship  is  right,  she 
quotes  this  Scripture,  but  she  does  it  falsely  and  to 
suit  herself.  She  omits  the  words  "See  thou  do 
it  not,"  and  gives  the  foregoing  part  of  the  pass- 
age, pretending  it  to  be  the  correct  teaching  of  the 
Bible. 

And  again,  in  Luke  iv.  9,  10,  we  read: — 

"And  he  brought  him  to  Jerusalem  and  set  htm 
on  a  pinnacle  of  the  temple  and  said  unto  him,  If 
thou  be  the  Son  of  God  cast  thyself  down  from 
thence;  for  it  is  written,  He  shall  give  his  angels 
charge  over  thee  to  keep  thee,  and  in  their  hands 
they  shall  bear  thee  up  lest  at  at  any  time  thou  dash 
thy  foot  against  a  stone." 

Now,  by  referring  to  Psalm  xci.  u,  12,  from 
which  the  devil  quoted  this  Scripture,  it  will  be 
found  that  he  designedly  omitted  the  very  gist 
of  the  whole  passage.  The  Psalmist  says,  "He 
shall  give  his  angels  charge  over  thee,  to  keep 
thee  in  all  thy  ways."  These  words,  "to  keep 
thee  in  all  thy  ways,"  the  devil  very  cunningly  omits 


MASONRY    MUTILATES    THE    BIBLE.  193 

and  makes  a  malicious  attempt  to  pass  off  his  own 
wicked  counterfeit  as  truth. 

Here  then,  we  have  Freemasonry  mutilating  the 
Scriptures  and  stealing  the  name  of  Christ.  Ro- 
manism mutilating  the  Scriptures  and  stealing  the 
Second  Commandment  and  portions  of  other  pass- 
ages, and  the  devil  mutilating  the  Scriptures  and 
stealing  the  most  important  part  of  the  text  he 
quotes. 

Now  which  of  these  three — Masonry,  Romanism 
or  the  devil — think  you,  is  the  most  wicked  and  the  most 
villainous  thief?  I  think  it  requires  but  little  pene- 
tration to  be  able  to  award  the  palm  of  victory 
to  the  Masonic  institution. 

One  of  the  most  popular  doctrines  of  the  Romish 
Church- is  the  "Invocation  of  Saints,"  and  unquestion- 
ably the  Virgin  Mary  is  the  only  one  being,  who 
receives  the  greatest  honor,  and  to  whom  is  ascribed 
the  greatest  glory  in  the  Romish  system.  Every  Ro- 
man Catholic  in  the  world  prays  to  the  Virgin  Mary 
at  least  ten  times  for  every  one  time  he  prays  to  God, 
and  without  her  special  intercession,  no  Romanist 
would  consider  himself  sure  of  God's  favor.  In  rela- 
tion to  this  doctrine,  the  church  of  Rome  teaches  as 
follows : — 

Creed  of  Pope  Pius  IV,  article  7: — 

"Likewise,  that  the  Saints  reigning  together  with 
Christ,  are  to  be  honored  and  invocated,  and  that  they 


194  THE  MASTER'S  CARPET. 

offer  prayers  to  God  for  us,  and  that  their  relics  are  to 
be  held  in  veneration." 

The  "Council  of  Trent,"  Session  25,  teaches:— 

"That  those  men  hold  impious  sentiments,  who 
deny  that  the  Saints  who  enjoy  eternal  happiness  in 
heaven  are  to  be  invoked,  or  who  affirm  that  they  do 
not  pray  for  men,  or  that  to  invoke  them  to  pray  for 
us,  even  for  each  individual  is  idolatrous,  and  that  it  is 
contrary  to  the  Word  of  God,  and  opposed  to  the 
honor  of  Jesus  Christ,  the  mediator  between  God  and 
man ;  or  that  it  is  foolish  to  supplicate  verbally  or  men- 
tally those  who  reign  in  heaven." 

And  agreeably  to  the  doctrine  laid  down  in  these 
infallible  authorities,  a  canonized  saint  of  the  Romish 
Church,  St.  Bonaventura,  published  a  work  in  honor 
of  the  Virgin  Mary,  in  which  he  paraphrases  the 
Psalms  of  David,  and  from  w*hich  he  has  expunged 
the  names  "God"  and  "Lord,"  and  when  convenient 
has  substituted  the  names  "Mary"  and  "Lady."  This 
work  is  called  the  ,"Psalter  of  the  Blessed  Virgin," 
and  is  one  of  the  most  popular  books  of  devotion  in 
the  whole  Romish  Church,  especially  among  the 
priests  and  other  ecclesiastics. 

In  Psalm  ii,  of  this  "Psalter  of  the  Blessed  Virgin" 
we  read: — 

"Come  unto  her  all  ye  that  labor,  and  are  heavy 
laden,  and  she  will  give  you  rest  in  your  souls." 

In  Psalm  vi : — 

"O  Lady,  leave  me  not  to  be  rebuked  in  the 
indignation  of  God,  nor  to  be  judged  in  his  dis- 
pleasure." 


MASONRY    MUTILATES    THE    BIBLE.  195 

In  Psalm  xv: — 

"Blessed  be  thy  paps,  with  which  thou  hast  nour- 
ished the  Savior,  with  God-making  milk."  (lacte 
deifico.) 

In  Psalm  xix: — 

"Forsake  us  not  in  the  time  of  our  death,  but  suc- 
cour the  soul  when  it  shall  have  left*  its  body.  Send 
an  angel  to  meet  it,  and  to  defend  it  from  the 
enemy." 

In  Psalm  xxi: — 

"Blessed  are  they  who  love  thee  Virgin  Mary; 
their  sins  shall  be  mercifully  washed  away  by  thee." 

"O  Lady,  I  have  cried  to  thee  day  and  night;  thou 
hast  had  mercy  on  thy  servant." 

"Let  the  families  of  the  nations  adore  thee,  and 
let  all  the  ardor  of  angels  glorify  thee,  etc." 

In  Psalm  xxx: — 

"In  thee  Lady  have  I  trusted,  I  shall  not  be  con- 
founded for  ever;  in  thy  grace  uphold  me." 

Thus  it  will  be  observed  that  the  Romish  Church 
through  one  of  the  most  honored  of  her  deified  saints, 
mutilates  the  Scriptures  so  as  to  reject  Christ  and 
substitute  Mary,  who  occupies  the  same  position  in 
the  pagan  worship  of  modern  Rome,  that  Venus 
Minerva,  Isis,  or  Astarte,  did  in  the  pagan  worship  of 
the  ancients,  while  Freemasonry  mutilates  the  Scrip- 
tures in  order  to  reject  Christ  from  its  prayers,  and 
substitute  Hiram  AbifF,  who  is  the  Osiris,  or  Baal,  or 
Jupiter,  in  the  professedly  pagan  worship  of  the 
lodge. 


196  THE  MASTER'S  CARPET.  x 

One  system  worships  the  goddess,  and  the  o^*ci 
the  god  of  the  old  pagan  idolatories. 

Now,  if  Romanism  is  to  be  condemned  and 
abhorred  by  our(  Protestant  ministers  and  church 
members  for  mutilating  the  Word  of  God,  and  reject- 
ing the  Lord  Jeeus  Christ,  as  the  mediator  between 
God  and  man,  why  do  they  not  abhor  and  condemn 
Freemasonry  for  the  same  iniquity  ?  Or  does  that 
which  is  a  positive  vice  in  Romanism,  and  when 
practiced  by  a  priest  in  the  chapel,  become  an  exalted 
virtue  in  Freemasonry,  and  when  practiced  by  a 
Methodist  or  Congregational  minister  in  a  Masonic 

lodge? 

The  great  central  figure  of  the  Romish  system  is 
the  Virgin  Mary.  While  on  the  other  hand,  the  great 
central  figure  of  Freemasonry,  is  Hiram  Abiff. 
Now,  inasmuch  as  the  non-sectarianism  of  Masonry 
is  one  of  its  fundamental  principles,  or  in  other  words, 
that  the  name  of  Christ  cannot  be  used  in  any  Masonic 
prayer,  nor  even  be  quoted  in  the  lodge,  in  any  Scrip- 
ture passage  in  which  it  occurs,  which  I  would  ask  is 
the  most  anti-christian  system  of  the  two  ?  Romanism, 
which  honors  Christ,  even  but  a  little,and  that  indirectly 
through  Mary  ?  or  Freemasonry,  who  repudiates  Christ 
altogether?  And  who  is  the  most  consistent?  A 
Roman  Catholic  who  was  born  into  his  faith,  or  a 
Methodist  Minister,  who  swears  himself  half-naked  in- 
to a  lodge  ? 


CHAPTER  VIII. 


MASONIC  ANTIQUITY. — King  Solomon  never  Grand 
Master.  —  The  SS.  John,  not  Masons.  —  Nor 
all  the  Presidents. — Arnold  a  Mason.  —  First 
meeting  rueld  in  1717. — Sprung  up  in  a  grog- 
shop.—  The  "  Masonic  fathers."  —  The  Masonic 
religion  and  philosophy  revived.  —  Signs,  grips, 
passwords  and  lodge  government  invented. — 
Early  seceding  Masons.  - —  Two  conflicting 
Grand  Lodges.  —  Masonry  conceived  in  fraud 
and  sustained  hy  deception. — Mah-hah-bone,  by 
whom  invented  and  how. 

Henry:— WQ\\,  fath- 
er, you  have  given  me 
a  most  startling  in- 
sight into  the  real  de- 
sign and  character  of 
the  Masonic  philoso- 
phy. But  now  I  am 
desirous  of  knowing 
how  this  vast  system  of  deception  and  despotism  first 
originated.  Who  invented  it?  Or  was  it  invented  at  all? 
Can  its  history  be  traced  back  to  any  definite  source? 
Or  is  there  any  truth  in  the  popular  assertion,  that  it 
was  first  organized  at  the  building  of  King  Solomon's 
Temple?  And  that  King  Solomon,  himself,  was  its 


19$  THE  MASTER'S  CARPET. 

first  "Most  Excellent  Grand  Master?"  What  was 
the  origin  of  Masonry?  And  why  was  it  first 
established  ? 

Mr.  Barton; — The  answer  to  these  questions, 
my  dear  Henry,  leads  at  once  to  a  full  investigation 
of  Masonic  antiquity,  and  fortunately  for  us,  on  this, 
as  on  all  other  matters  pertaining  to  that  institution, 
we  are  furnished  by  Masonic  authors  and  historians 
themselvesj  with  the  most  minute,  and  most  reliable 
information. 

To  continue  our  researches  then,  we  shall  begin 
first  of  all  with  the  Grand  Mastership  of  King 
Solomon. 

On  this  subject,  the  Masonic  ritual  speaks  as 
follows.  (I  shall  quote  only  from  Mackey,  as  the 
monitorial  teaching  in  all  Masonic  text  books  is  the 
same.) 

"Manual   of  the   Lodge,"  by  Mackey,  p.  55: — 

"Our  ancient  brethren  dedicated  their  lodges  to 
K^ing  Solomon,  because  he  ivas  our  first  Most  Excel- 
lent Grand  Master." 

And  again  on  p.  109,  in  reference  to  the  temple, 
he  says: — 

"It  was  symbolically  supported,  also,  by  three 
principal  columns,  Wisdom,  Strength  and  Beauty, 
which  were  represented  by  the  three  Grand  Masters, 
Solomon,  King  of  Israel;  Hiram,  King  of  Tyre;  and 
Hiram  Abiff." 

Now,    both    the    assertions   contained    in    these 


MASONIC'      ANTIQUITY.  199 

extracts  stand  unsupported  by  any  other  testimony 
in  the  world,  and  are  historically  untrue.  King 
Solomon  never  was  Grand  Master  of  a  Freemason 
society,  and  he  knew  no  more  about  the  little  mallets, 
and  plumb-lines,  and  hoodwinks,  and  little  blue  ropes, 
and  white  aprons  of  a  lodge  of  Speculative  Masons, 
than  he  did  of  the  first  battle  of  Bull  Run,  or  the 
great  Chicago  fire.  On  this  point  we  have  the  very 
clearest  and  most  positive  evidence,  not  only  from 
the  highest  dignitaries  of  the  order,  but  also  from  its 
Grand  Lodge  Reports,  and  other  official  documents. 
Of  these,  I  shall  only  select  a  few. 

In  an  address  delivered  by  T.  S.  Parvin,  Past 
Grand  Master,  and  the  present  Grand  Secretary  of 
the  Grand  Lodge  of  Iowa,  at  the  Grand  Reception, 
given  in  1876,  by  the  Freemasons  of  Kcokuk,  as 
published  in  the  "Voice  of  Masonry,"  No.  u,p.  63, 
he  uses  the  following  remarkable  language:— 

"Such  oracles,"  (speaking  of  the  Masonic  grand- 
iloquent orators,)  "are  always  proclaiming  as  Masons, 
Enoch,  the  translated;  Solomon,  the  wise;  and  the 
SS.  John,  of  Christian  sanctity.  It  is  amusing  to  note 
how  they  always  enroll  among  their  numbers  the 
noble,  and  the  good  of  all  nations,  and  all  the  time  as 
carefully  exclude  the  opposite  class.  Now,  in  all  can- 
dor, and  with  all  proper  respect  to  the  brethren  to  this 
audience,  not  overlooking  my  own  self-respect  as  a 
Mason,  and  a  man  of  mature  age,  I  must  declare,  that 
such  stuff,  while  it  may  possibly  be  "told  to  marines," 
certainly  to  all  such  heresies  we  may  apply  the  injunc- 
tion of  David  in  his  lament  over  Saul,  and  tell  it  not 


2OO 


in  Gath,  publish  it  not  in  the  streets  of  Askelon.  Stick 
tales  -will  surely,  sooner  or  later,  return  to  our  hurt 
as  they  ever  should" 

"  't  is  true,  't  is  pity, 
And  pity  't  is,  't  is  "true, 

that  even  Solomon  ivas  no  Mason.  AVith  all  his  wis- 
dom, great  as  it  was,  he  knew  no  more  of  the  mysteries 
of  Freemasonry  than  did  the  beautiful  Queen  of 
Sheba,  who  came  from  afar  to  adore  his  wisdom  and 
the  temple  he  built,  if  not  to  love  his  person.  Nor  is 
there  any  evidence,  however  faint,  to  prove  that  either 
of  the  SS.  John,  the  austere  and  the  lovely  followers 
of  all  that  is  good  in  heaven,  or  on  earth  were  Masons, 
beyond  the  wish  that  it  were  so  by  the  Christian  por- 
tion of  the  Universal  Brotherhood.  rNor  is  it  true  that 
all  the  Presidents  from  Washington  to  Grant  included, 
were,  or  are  Masons.  The  first  was,  the  last  is  not. 
And  what  would  the  spirits  of  those  anti- Masons,  the 
elder  and  younger  Adams,  and  Van  Buren,  and  Fil- 
morej  say,  to  the  cruel  accusation,  could  they  but  wing 
their  way  to  the  earth  and  throw  back  the  lie  in  the 
face  of  their  falsifiers.  It  is  true,  however — and  the 
truth  must  be  told — that  Arnold,  the  single  traitor  of 
his  age  and  country,  was  a  Mason,  as  is  well  attested 
by  the  records  of  his  lodge  in  Connecticut,  his  native 
State.  So  much  the  worse,  both  for  the  traitor,  and 
those  who,  without  evidence  or  trial  would  exclude 
him  from  their  associates." 

This  is  the  testimony  of  one  of  the  most  eminent 
Masons  now  living,  and  a  man  too,  who  can  be  confi- 
dently relied  on  for  his  accurate  historical  knowledge, 
being  one  of  the  most  honored  professors  in  the  State 
University  of  Iowa,  at  Iowa  City. 

But  the  celebrated  Dr.  Dalcho,  the  compiler  of 
the  Masonic  constitutions  of  South  Carolina,  in  his 


MASONIC  ANTIQUITY.  201 

work  entitled  "Ahiman  Rezon,"  published  in    1822, 
uses  perhaps  still  stronger  language.    He  says : — 

"Neither  Adam,  nor  Noah,  nor  Nimrod,  nor 
Moses,  nor  Joshua,  nor  David,  nor  Solomon,  nor 
John  the  Baptist,  nor  John  the  Evangelist  belonged 
to  the  Masonic  order,  however  congenial  their 
principles  may  have  been.  It  is  unwise  to  assert 
more  than  we  can  prove,  and  to  argue  against 
probability.  Hypothesis  in  history  is  absurd.  There 
is  no  record,  sacred  or  profane,  to  induce  us  to 
believe  that  these  holy  and  distinguished  men  were 
Freemasons  and  our  traditions  do  not  go  back  to 
their  days.  To  assert  that  they  were  Freemasons 
may  "  make  the  vulgar  stare,"  but  will  rather  ex- 
cite the  contempt  than  the  admiration  of  the  wise." 

And  the  Grand  Lodge  Report  of  Illinois  for 
1873,  emphatically  affirms  on  p.  63: — 

"  And  while  it  is  true  that  the  fools  are  not 
all  dead,  it  may  now  be  safely  said  that  he  who 
teaches  that  Adam,  Seth  or  Solomon  were  Free- 
masons, sins  against  light  and  knowledge  and 
ought  to  be  excluded  from  the  platform  of  in- 
struction." 

Also  Cornelius  Moore,  of  Cincinnati,  a  cele- 
brated Masonic  historian  and  lecturer  and  author 
of  a  text  book  on  Freem*r  ,nry,  called  the  "  Crafts- 
man," in  the  March  number  of  the  "Voice  of  Mason- 
ry" 1878,  page  1 88,  writing  on  this  very  same  sub- 
ject of  King  Solomon's  Grand  Mastership,  expresses 
himself  in  the  following  forcible  manner: — 

"  Every  one  who  knows  anything  about  it,  is 
aware  that  the  pretended  charter  of  A.  D.  926  is 
pure  fiction,  and  that  the  effort  to  trace  the  history 


2o2  THE  MASTER'S  CARPET. 

of  the  order  to  king  Solomon,  and  make  him  "  our 
first  Most  Excellent  Grand  Master  "  is  an  insult  to 
every  member  of  the  order.  If  we  must  have  a 
Grand  Master  of  three  thousand  years  ago,  do  let 
us  have  one  who  had  some  claims  to  morality  and 
decency.  Solomon  was  a  disgrace  to  his  nation  as 
well  as  to  the  moral  sense  of  the  world.  Such 
a  man  Grand  Master  of  Masons!  No,  no,  the 
whole  averment,  as  I  said  before,  is  an  insult  to  the 
moral  sense  of  every  intelligent  Mason,  and  the 
utterer  of  such  stuff  can  only  plead  ignorance  as 
an  excuse  for  his  proclaiming  it  before  the  world." 

But  the  question  may  be  asked,  is  there  not 
a  manifest  contradiction  then  between  the  ritual 
and  these  Masonic  authorities  just  quoted,  where 
one  asserts  that  King  Solomon  was,  and  the  other 
that  he  was  not  Grand  Master?  In  reply  to  this 
it  will  only  be  necessary  to  say  that  Freemasonry 
is  the  science  of  religious  symbolism.  Everything 
done  in  the  degree  work,  every  name  mentioned 
and  every  implement  made  use  of  in  the  lodge, 
has  a  symbolic  religious  meaning.  The  allusion 
even  to  the  temple  of  Solomon  is  merely  symbolic, 
defToting  a  "  spiritual  temple  in  the  heart,"  and 
hence  the  name  of  Solomon  himself  is  used  only 
in  the  same  manner,  as  a  symbol  of  authority, 
power,  greatness,  wealth  and  wisdom.  On  this 
point  the 

"  Manual  of  the  Lodge,"  by  Mackey,  p.  26, 
speaks  as  follows: — 

"The  fact  is   that    in    Masonry    all    allusions  to 


MASONIC  ANTIQUITY.  203 

the  temple  of  Solomon  are  simply  symbolic,  and 
while  the  great  symbol  of  a  material  temple  pre- 
figuring a  spiritual  one  is  preserved,  no  care  has 
ever  been  taken  to  obtain  correctness  of  architect- 
ural details  or  even  of  strictly  historical  facts." 

When  we  come  to  examine  the  symbolism  of 
the  lodge  and  to  enquire  into  the  reason  for  its 
government  by  a  Master  and  two  Wardens,  we 
shall  have  occasion  to  refer  again  to  the  symbolic 
use  of  the  name  of  Solomon  in  the  Masonic  phil- 
osophy, but  for  the  present  it  is  enongh  for  us  to 
know,  that  as  a  "  historical  fact "  he  never  was 
Grand  Master  of  a  Masonic  Grand  Lodge,  nor  was 
Freemasory  first  organized  in  Judea,  nor  at  the 
building  of  the  temple. 

This  being  the  case,  then  the  question  natur- 
ally arises,  when  and  where  did  oui^resent  system 
of  Grand  Lodge  Masonry,  or  as  it  is  commonly 
called,  "Speculative  Freemasonry"  first  originate? 

Unquestionably  there  was  a  time  when  all 
^such  vainglorious  titles  as  Worshipful  Master,  Most 
Worshipful  Grand  Master,  Most  Excellent  High 
Priest,  Most  Excellent  King,  Thrice  Illustrious 
Grand  Master,  Thrice  Puissant  Grand  Master, 
Grand  Elect  Perfect  and  Sublime  Mason,  and 
Most  Puissant  Sovereign  Grand  Commander,  were 
entirely  unknown.  At  what  period  then,  did  these 
extravagant  soubriquets  come  to  be  applied  to  the 
tailors,  cobblers,  counter-jumpers,  pothouse-politici- 


204  THE  MASTER'S  CARPET. 

ans,  dancing  masters  and  humble  (?)  Christian*  who 
largely  compose  the  Masonic  institution?  Masonic 
history  itself  furnishes  on  this  point  all  the  necess- 
ary information,  and  does  it  so  accurately  too,  giving 
the  names  of  persons  and  places,  and  *  describing 
what  actually  occurred,  in  such  a  clear  and  compre- 
hensive manner,  that  no  doubt  can  possibly  re- 
main as  to  the  birthplace,  the  origin  and  the  pre- 
sent age  of  Grand  Lodge  or  Speculative  Masonry, 
In  "  The  Digest  of  Masonic  Law,"  by  G.  W. 
Chase,  p.  10,  we  read: — 

On  the  accession  of  George  I.,  the  masons  of 
London  (that  is  the  stone  masons)  and  its  environs 
resolved  to  revive  the  communications  and  annual 
festivals  of  the  society.  With  this  view  the  lodges 
at  the  Goose  and  Gridiron  in  St.  Paul's  Church 
Yard;  the  Crown  in  Parker's  Lane;  the  Apple-tree 
Tavern  in  Charles  St.,  Covent  Garden  and  the 
Rummer  and  Grapes  Tavern  in  Channel  Row, 
Westminter,  (the  only  lodges  existing  in  the  South 
of  England  at  the  time)  with  some  other  old 
brethren  met  at  the  Apple-tree  Tavern,  above 
mentioned,  in  February  1717,  and  having  voted  the 
oldest  Master  Mason  then  present,  into  the  chair, 
"constituted  themselves  a  Grand  Lodge  pro  tem^ 
pore." 

This  was  the  first  meeting  ever  held,  and  this  is 
the  first  time  of  which  we  have  any  record  in  the 
history  of  the  world,  either  sacred  or  profane,  when 
any  mention  whatever  is  made  of  a  Grand  Lodge,  or 
any  other  lodge  of  Speculative  Masonry. 

At  the  very  best  then,  we  find  that  it  is  but  a 


MASONIC    ANTIQUITY.  2CKJ 

svlf-constituted  society,  the  offspring  of  a  low  grog- 
shop, and  numbering  among  its  first  members  about 
a  score  or  more  of  the  convivial,  free-and-easy  stone- 
masons who  occasionally  frequented  the  Apple-Tree 
Tavern,  and  other  saloons  in  the  purlieus  of  London 
as  mentioned  by  George  Wingate  Chase.  Viewing 
it  to-day  in  its  despotic  attitude  of  self-righteousness, 
observing  its  impudent  assumption  of  power  and 
popularity,  and  its  utter  defiance  of  public  opinion, 
and  listening  to  the  high-flown  eloquence  of  its 
Grand  Orators,  Grand  Kings,  and  Grand  High 
Priests,  one  is  forcibly  reminded  of  that  famous  ex- 
clamation of  the  town-clerk  of  Ephesus,  in  reference 
to  Diana,  and  that  celebrated  image  which  he  pomp- 
ously claimed  had  failed  down  from  Jupiter  "Great 
is  Diana  of  the  Ephesians  !"  Great  now  is  the  Free- 
masonry of  the  "Apple  Tree-Tavern  !" 

But  again  I  read  from  the  Law  Book. 

"Digest  of  Masonic  Law,"  p.  1 1 : — 

"Accordingly  on  the  24th  of  June,  1717,  the 
assembly  and  feast  were  held  at  the  Goose  and  Grid- 
iron Tavern,  in  St.  Paul's  Church  Yard,  (in  compli- 
ment to  the  oldest  lodge,  which  met  there,)  and  the 
oldest  Master  Mason,  and  Master  of  a  lodge,  having 
taken  the  chair,  a  list  of  candidates  for  the  office  of 
Grand  Master  was  produced,  out  of  which  4by  a 
majority  of  hands,'  the  brethren  elected  Mr.  Anthony 
Sayer,  Grand  Master  of  Masons  for  the  ensuing  year, 
who  was  forthwith  invested  by  the  said  oldest  Master, 
and  installed  by  the  Master  of  the  oldest  lodge.  The 


2o6  THE  MASTER'S  CARPET. 

Grand  Master  then  appointed  his  Wardens,  (Captain 
Joseph  Elliot  and  Mr.  Jacob  Lamball,)  and  com- 
manded the  brethren  of  the  four  lodges  to  meet  him 
and  his  Wardens  quarterly  in  communication." 

This  is  the  first  Grand  Lodge  of  Masons  and 
these  are  the  first  Grand  officers  that  ever  existed, 
or  of  which  tKere  is  any  account.  Masonry  can  trace 
its  history  back  from  the  present  time  to  this  June 
meeting  at  the  Goose  and  Gridiron  Tavern  in  1717, 
and  give  the  names  of  all  the  succeeding  Grand  Mas* 
ters  from  that  time  to  this,  but  prior  to  that,  all  is  Egypt, 
ian  darkness  as  regards  Speculative  Freemasonry  in 
its  present  form. 

We  find  that  Anthony  Sayer,  of  London,  and 
not  King  Solomon,  of  Jerusalem,  was  its  first  Grand 
Master;  Captain  Joseph  Elliot,  and  not  Hiram,  of 
Tyre,  its  first  Grand  Senior  Warden ;  and  that  Jacob 
Lamball,  a  carpenter,  and  not  Hiram  Abiff,  the  brass- 
linisher,  of  Temple  fame,  was  its  first  Grand  Junior 
Warden. 

But  we  have  still  further,  and  perhaps  stronger 
testimony  on  this  subject.  Mr.  A.  T.  C.  Pierson, 
than  whom  no  higher  Mason,  and  no  better  authority 
can  be  found  in  the  world,  says  in  his  "Traditions  of 
Freemasonry,"  p.  253 : — 

"A.  D.  1717,  was  a  new  epoch  in  the  history  of 
Freemasonry,  immediately  prior  to  which  time,  but 
few  lodges  were  in  existence.  The  society  was  com- 
posed of  'working  Masons,  the  only  exceptions  were 
made  in  favor  of  men  distinguished  for  rank,  scientific 


MASONIC     ANTIQUITY.  2OJ 

attainments,  or  position  in  civil  life.  On  St.  John,  the 
Evangelist's  day,  of  the  above-mentioned  year,  an 
annual  feast  was  held  for  the  first  time  in  several  years. 
Several  new  regulations  were  adopted,  one  of  which 
authorized  the  acceptance  of  members  without  refer- 
ence to  occupation  or  pursuit." 

"Previous  to  A.  D.  1717  those  who  were  accepted 
into  the  fraternity,  and  who  were  not  operatives, 
were  designated  as  gentlemen  Masons;  after  the 
change  in  the  regulation  governing  admission  was 
made,  we  find  the  term  Speculative  Masonry  used." 

This  places  the  birth  of  Speculative  Freemasonry 
beyond  a  question,  and  not  only  so,  but  it  fixes  the 
exact  time  even,  when  the  words  "accepted"  and 
"speculative"  were  first  used  in  connection  with  the 
system.  From  all  the  foregoing  testimony  then,  we 
learn  three  very  important  facts,  which  must  materi- 
ally aid  us  in  understanding  this  subject: — 

First,  that  up  to  the  year  1717,  the  only  form  of 
Masonry  existing  in  the  world  was  Operative  Mason- 
ry, and  that  the  only  Masonic  organizations  were 
"Stone  Mason's  Unions."  Second,  that  into  these 
"Stone  Mason's  Unions"  or  societies,  some  "dist- 
inguished" men  who  were  not  Masons,  were 
occasionally  admitted  or  accepted,  and  who  were 
afterwards  designated  as  "gentlemen  Masons,"  and 
third,  that  in  February,  1717,  at  a  general  meet- 
ing of  those  "Trades  Unions,"  held  in  a  saloon 
called  the  "Apple  Tree  Tavern,"  in  London,  a  reso- 
lution was  passed  abolishing  the  hitherto  exclusive 


208  THE  MASTER'S  CARPET. 

character  of  these  societies  altogether,  and  accepting 
men  to  membership  without  reference  to  occupation 
or  pursuit,  and  whether  distinguished  or  not,  provided 
only  their  moral  character  was  not  very  bad,  nor 
their  pocket  books  empty. 

This  February  meeting,  as  we  are  further 
informed,  was  composed  of  the  scattered  remnants 
of  four  lodges  in  the  South  of  England,  (being  the 
only  ones  then  in  existence,)  who  constituted  them- 
selves a  General  Assembly,  for  the  future  regulation 
and  government  of  the  new  organization,  and  this 
is  the  germ  of  what  is  to-day  called  "Ancient  Ma- 
sonry," and  the  origin  of  our  present  Grand  Lodge 
system  of  Masonic  government.  Some  time  previous 
to  this  first  meeting  at  the  Apple- Tree  Tavern,  (of 
which,  however,  Masonic  history  furnishes  no  record,) 
among  others,  one  James  Anderson,  a  Scotchman,  and 
John  Theopholis  Desauguliers,  a  French  infidel  refu- 
gee, were  admitted  as  "gentlemen  Masons."  De- 
sauguliers was  afterwards  elected  Grand  Master  in 
1719,  as  we  learn  from  Pierson;  Mr.  George  Payne 
was  elected  in  1720,  and  John  Duke,  of  Montague 
in  1721,  while  Anderson  published  in  1723,  the 
"Charges  of  a  Freemason" — the  first  book  on  Masonry 
that  ever  saw  the  light — and  these  are  the  "Masonic 
Fathers,"  who  subsequently  became  so  active  in  con- 
nection with  Sayer,  Elliott,  Lamball,  and  others, 
in  compiling  and  perfecting  the  Masonic  degrees, 


MASONIC    ANTIQUITY.  209 

and  iii  propagating  the  principles  of  the  system, 
wherever  British  commerce  or  British  influence 
could  introduce  the  noxious  pestilence. 

And  in  relation  to  the  wonderful  zeal  manifested 
in  the  prosecution  of  their  self-imposed  task,  the 
rapidity  with  which  new  degrees  were  multiplied 
the  number  and  quality  of  the  various  Masonic  rites 
manufactured,  the  unprecedented  popularity  which 
the  new  fangled  system  suddenly  acquired  in 
England,  France  and  Germany,  the  real  design  which 
the  early  managers  of  the  institution  had  in  view,  and 
the  only  motives  by  which  they  were  actuated  in 
disseminating  a  knowledge  of  its  wonderful  mysteries 
Mr.  Pierson  furnishes  the  following  graphic  descrip- 
tion in  his  "Traditions  of  Freemasonry,"  pp.  254, 

333 :— 

"The  fraternity  became  very  popular,  and  design- 
ing men  sought  to  make  use  of  it  for  their  own 
selfish  purposes.  NEW  DEGREES  were  created  and 
became  the  rage  every 'where^but  more  particularly 
in  France  and  Germany,  which  became  the  hot-bed 
as  it  were  of  so-called  Masonic  degrees  whose  number 
was  legion.j  Many  of  these  degrees  were  arranged 
in  systems  or  rites,  most  of  which  had  their  day  and 
died  out;  a  few,  however,  became  popular,  and  have 
continued  to  be  cultivated." 

"Soon  after  the  REVIVAL  in  the  south  of  Eng- 
land, the  improved  system  was  introduced  into  France 
and  Germany  by  the  English  residents  of  both  coun- 
tries,; here  as  in  England,  the  society  became  very 
popular,  but  the  caprice  of  the  intriguing  spirits  of 
the  times  assumed  a  different  phase  and  the  rage  ivas 


2io  THE  MASTER'S  CARPET. 

r 

for  new  degrees  with  high-sounding  titles  and  showy 
costumes."  (This  seems  to  be  the  rage  even  to  the 
present  day. )  "The  politician,  the  priest,  the  philoso- 
pher, the  astrologer,  the  deist,  the  religionist  and  the 
amhitious,  took  advantage  of  the  prevalent  idea. 
Kings,  princes,  statesmen,  clergymen,  politicians, 
tailors,  the  men  of  science;  in  fact,  men  in  all  ranks  of 
life  became  actively  engaged  in  manufacturing  degrees 
and  arranging  rites  to  advance  their  particular  inter- 
ests, theories,  dogmas,  or  ambitious  pretensions.  The 
lists  enumerate  upwards  of  three  thousand  degrees, 
each  claiming  to  be  Masonic  or  analogous  thereto,  and 

r  all  created  within  three  quarters  of  a  century  after 
the  revival/' 

From  this  testimony,  furnished  by  one  of  the 
leading  Masons  of  America,  we  learn  the  following 
important  facts:  First,  that  the  work  performed  at 
the  February  and  June  meetings  of  1717  was  a  RE- 
VIVAL of  the  Masonic  philosophy.  Second,  that 
this  newly  revived  philosophy,  on  being  introduced 
into  France  and  Germany,  and  being  exactly  suited 
to  the  spirit  of  infidelity  and  free  thought  prevail- 
ing in  these  countries,  spread  with  amazing  rapid- 
ity, and  third,  that  the  entire  movement  was  con- 
trolled and  managed  by  "intriguing  spirits,"  who 
were  almost  constantly  employed  in  "manufactur- 
ing new  degrees  and  arranging  rites,"  with  "high- 
sounding  titles  and  showy  costumes,"  just  such 
titles  and  costumes  as  are  worn  to-day  by  the 
"Most  Puissant  Sovereign  Grand  Kings,"  the 
"Most  Excellent  Grand  High  Priests,"  and  by  the 
'•'Thrice  Illustrious  Elect  Perfect  and  Sublime 


MASONIC    ANTIQUITY.  211 

Masons,"  who  almost  daily  strut  our,  streets  in 
democratic  America.  Fourth,  that  all  these  de- 
grees and  rites  were  manufactured  for  the  sole 
purpose  of  advancing  the  interests,  the  ambitious 
pretensions,  the  theories  or  the  dogmas  of  their 
different  designing  authors.  And,  lastly,  that  dur- 
ing the  time  which  intervened  from  the  first  saloon 
meeting  in  February,  1717,  until  the  last  finishing 
touch  was  given  to  the  Royal  Arch  degree,  as  we 
shall  learn  by  and  by,  no  less  than  three  thousand 
Masonic  degrees  had  been  manufactured  and  sold 
for  cash  in  England,  France  and  Germany.  What 
a  startling  history  of  the  origin  of  Freemasonry  this 
is,  and  ^hat  a  singular  commentary  on  the  in- 
difference, the  subserviency,  or  the  cowardice  of 
society,  that  an  institution,  professedly  organized  by 
such  cunning  knaves,  and  for  such  base  purposes, 
and  which  has  been  sustained  by  fraud,  falsehood 
and  deception,  from  the  commencement  of  its 
career  to  the  present  time,  should  be  permitted  -to- 
day to  dictate  to,  if  not  virtually  to  rule  the 
nation,v  and  to  create  such  a  dread  in  communities 
that  eyen  some  of  the  ministers  of  Christian  de- 
nominattqris  who  detest  its  vile  philosophy,  and 
who  would  like  to  see  it  swept  from  the  face  of  the 
earth,  are  absolutely  afraid  to  mention  its  name, 
either  in  the  pulpit,  the  prayer  meeting  or  the 
Sabbath  school,  lest  its  secret  vendetta  vengeance 


212  THE  MASTER'S  CARPET. 

* 

might,  in  some  concealed  manner,  be  wreaked  upon 
themj 

And  now  having  accurately  ascertained  the  exact 
date  when  and  where  Speculative  Masonry  was 
organized,  the  names  and  residence  of  its  first  officials, 
the  very  place  even  where  its  first  meeting  was  held, 
and  the  circumstances  attending  its  early  history  and 
rapid  growth,  the  next  question  which  demands 
attention  is,  where  did  Anderson,  Desauguliers  &  Co. 
find  the  material  from  which  its  degrees  were  com- 
piled, and  how  did  those  degrees  come  to  be  arranged 
into  systems  and  rites  as  we  now  have  them? 

.     The  Grand    Lodge    of   Illinois    gives  the  best 
answer  on  record  to  these  questions. 

In  the  "Grand  Lodge  Report"  of  1873,  p.  128, 
we  read  as  follows : — 

"The  first  of  the  'Charges  of  a  Freemason'  is 
the  landmark  concerning  God  and  religion.  It  can- 
not be  urged  that  this  'charge'  is  to  be  interpreted 
by  the  light  of  the  legend  and  ceremonies  of  the 
third  degree,  or  that  it  is  in  any  manner  qualified  by 
them,  for  THE  THIRD  DEGREE  WAS  NOT  MANUFAC- 
TURED UNTIL  ABOUT  THE  YEAR  1 72 1,  when  its 

legend  was  adapted  to  Masonry  from  certain  idle 
tales  taken  out  of  the  Jewish  7  argums,  published 
in  London  in  1715,  from  a  MS.  in  the  University 
Library  at  Cambridge." 

And  Dr.  Mackey,  m  his  "Encyclopedia  of  Free- 
masonry," claims  that  the  third  degree  was  not  manu- 
factured until  about  the  year  1738. 

So  then  we  have  it,  on  the  express  declaration  of 


MASONIC    ANTIQUITY.  2i3 

a  Sovereign  Grand  Lodge,  that  even  the  legend  of 
the  very  best  and  most  important  of  all  the  Masonic 
degrees  has  been  "adapted  from  certain  idle 
tales  taken  out  of  the  Jewish  Targums,"  and  yet 
these  same  idle  tales,  and  the  sublime  degree  founded 
upon  them,  are  claimed  to  be  of  divine  origin — 
"that  sublime  doctrine  of  divine  truth" — beyond 
which  "it  cannot  be  conceived  that  anything  can  be 
suggested  more,  which  the  soul  of  man  requires." 
And  professing  Christians  and  Christian  ministers 
pretend  to  believe  this  ridiculous  absurdity,  and 
solemnly  swear  to  maintain  and  cupport  it,  "right  or 
wrong." 

And  again,  in  the  "Traditions  of  Freemasonry," 
by  Pierson,  p.  16,  we  read: — 

"To  found  the  Universality  of  Freemasonry 
upon  the  few  traditional  S.\  T.*.  W.-.  which  we  are 
taught  in  the  initiatory  degrees  is  flying  in  the  face 
of  Masonic  experience,  and  of  our  universally  spread 
doctrines,  and  is  in  opposition  to  the  first  principles 
of  the  craft.  It  is  admitted  that  we  are  in  posses- 
sion of  numerous  legends  which  are  not  found  in 
Holy  Writ,  but  being  of  very  ancient  date  are  entitled 
to  consideration,  although  the  authenticity  of  some  of 
them  may  be  questioned ;  yet  we  regard  it  as  inter- 
esting and  useful  to  gather  up  the  traditional  notices 
of  the  Early  Ages,  which,  floating  downward  on  the 
stream  of  time,  have  been  arrested  and  preserved  for 
our  meditation  and  instruction." 

This  is  precisely  what  Anderson,  Desauguliers, 
Montague,  and  the  rest  of  their  co-workers  did  in 
the  period  from  1717  to  1738.  They  "arrested  and 


2I4 


preserved"  the  "traditional  notices,"  the  "idle  tales,'* 
of  the  pagan  legends  of  the  "early  ages,"  which  of 
course  "are  not  to  be  found  in  Holy  Writ,"  and  these 
"traditional  legends, "or"idle  tales,"  "although  of  ques- 
tionable authenticity," they  interspersed  with  mutilated 
and  garbled  quotations  from  the  Bible,  thus  forming 
degrees,  and  which  they  afterwards  arranged  into  a 
regular  system  or  series,  constituting  what  is  called  a 
rite.  Of  these  Masonic  rites  or  systems  four  still  exist 
and  are  cultivated  at  the  present  time:  Namely  the 
"York  Rite,"  of  four  degrees,  in  England  and  the 
British  provinces;  the  "French  or  Modern  Rite,"  of 
seven  degrees,  in  France  and  Belgium;  the  "Ancient 
and  Accepted  Scottish  Rite,"  of  thirty-three  degrees, 
in  Europe  and  America^  and  the  "American,  or  Webb 
Rite,"  of  thirteen  degrees,  in  the  United  States  alone. 

Symbolic  or  "blue  lodge"  Masonry,  however, 
consisting  of  the  Entered  Apprentice,  the  Fellow 
Craft,  and  the  Master  Mason  degrees,  is  the  foundation 
of  every  system,  and  is  the  only  pure  Freemasonry  in 
existence ;  all  the  other  degrees,  except  about  twelve  of 
which  are  termed  chivalric,  being  but  so  many  develop- 
ments or  elaborations  of  the  Master  Mason's  degree. 

The  chivalric  degrees,  such  as  the  Knights  Tem- 
plar, Knights  of  Malta,  &c.,  are  not  generally  con- 
sidered Masonic,  although  engrafted  into  the  system, 
because  none  can  take  these  who  reject  Christianity, 
and  this  rule  destroys  that  principle  of  universality 


MASONIC    ANTIQUITY.  215 

which  constitutes  the  very  essence,  and  is  the  constant 
boast,  of  the  Masonic  system.  As  a  striking  illustra- 
tion of  the  manner  in  which  the  Masonic  degrees 
were  first  manufactured,  and  the  cunning  and  decep- 
tion practiced  in  their  introduction,  it  will  only  be 
necessary  to  examine  the  origin  and  early  history  of 
the  "Royal  Arch,"  and  the  final  completion  of  the 
Master  Mason's  degree  as  furnished  us  by  Past  Grand 
Master  Pierson. 

In  the  "Traditions  of  Freemasonry,"  pp.  320, 
322,  he  says: — 

"About  A.  D.  1740,  the  Chevalier  Ramsay  ap- 
peared in  London.  He  was  a  Scotchman  by  birth, 
but  had  long  been  a  resident  of  France:  a  zealous 
partisan  of  the  Pretender  (Charles,  son  of  James  II.) 
1  he  sought  to  advance  the  Stuart  interest  by  the  use  of 
Masonry.  He  brought  'with  him  several  new  de- 
grees, whichjie  endeavored  to  introduce  in  the  Eng- 
lish lodges.  '  Among  these  degrees  was  one  which  he 
called  Royal  Arch." 

Previous  to  this,  however,  that  is  in  1736,  a  num- 
ber of  influential  Masons,  headed  by  one  Lawrence 
Dermott,  seceded  from  the  irresponsible  Apple-Tree 
Tavern  concern  and  organized  for  themselves  an  op- 
position Grand  Lodge,  with  their  headquarters  at  a 
small  town  called  York,  in  the  North  of  England, 
whence  they  subsequently  received  the  name  of  "York 
Masons."  These  "seceders,"  or  York  Masons,  immedi- 
ately styled  themselves  "Ancients;"  hence  the  high 
sounding  title  of  "Ancient  York  Masons,"  while  to 


216  THE  MASTER'S  CARPET. 

the  London  gang  they  derisively  applied  the  term 
"Modern."  And  thus  these  two  contending  factions, 
who  professed  to  inculcate  so  strongly  the  beatific 
tenets  of  friendship  and  brotherly  love,  continued 
to  manifest  towards  each  other  the  bitterest  animosity, 
did  everything  that  jealousy  and  self-interest  could 
prompt  to  destroy  one  another's  popularity,  and  mutu- 
ally waged  a  most  uncompromising  warfare  during 
the  space  of  seventy-seven  years;  and  were  only  re- 
conciled at  last,  as  recently  as  1813,  by  the  indefatiga- 
ble efforts  of  the  Duke  of  Sussex,  who  was  elected 
Grand  Master  of  Masons  in  that  year. ,  Bearing  these, 
facts  in  mind,  we  shall  be  better  enabled  to  under- 
stand the  full  meaning  of  the  remainder  of  Pierson's 
narrative. 

"Rejected,"  he  says,  "by  the  Grand  Lodge,  (of 
the  Apple-Tree  Tavern,) he,  i.  e.  Ramsay,  next  sought 
alliance  with  the  Ancients;  here,  too,  he  was  foiled  so 
far  as  his  ulterior  objects  were  concerned." 

The  shrewd  Lawrence  Dermott,  who  was  for 
many  years  the  active  spirit  among  the  seceders,  saw 
in  this  new  degree  a  means  of  drawing  attention  to 
the  Ancient  Lodges,  and  to  increase  their  popularity. 
After  a  time  it  was  claimed  and  asserted  that  the 
"Moderns,"  (or  Apple-Tree  Tavern  Masons)  were 
ignorant  of  the  Master's  part,  and  that  the  Ancients 
alone — i.  e.  the  seceders — "had  that  knowledge,  and 
that  there  were  four  degrees  in  Ancient  Masonry, 
whereas  the  Grand  Lodge  acknowledged  and  knew 
of  but  three" 

You  will  not  fail  to  notice  that  the  very  con- 
ception of  this  whole  Masonic  scheme  is  a  fraud  and 


MASONIC    ANTIQUITY.  217 

a  swindle  from  the  beginning.     But  the   story  goes 
on : — 

"Emboldened  by  success,  in  A.  D.  1756,  Dermott 
published  his  Ahiman  Rezon,  in  which  similar  state- 
ments were  made.'' 

"Thomas  Dunckerley,  an  illegitimate  son  of 
George  II.,  a  man  of  most  brilliant  intellect,  was 
chosen  Master  of  a  regular  lodge  in  A.  D.  1770;  he 
soon  assumed  a  high  position  among  the  distinguished 
Masons  of  the  age,  and  finally  became  Grand  Master. 
Visiting  the  Ancient  lodges,  he  became  acquainted 
with  the  new  degree,  and,  resolved  that  they  should 
not  appropriate  to  themselves  a  single  pearl  of  any 
real  value,  towards  the  elucidation  of  the  craft,  he 
determined  to  introduce  the  degree  into  the  regular 
lodges." 

"Divesting  the  degree  as  practised  by  the 
Ancients  of  many  of  its  crudities;  in  fact,  remodeling 
it  and  revising  the  lecture,  he  presented  the  Holy 
Royal  Arch  Degree  to  the  Grand  Lodge.  It  was 
at  once  found  that  the  practice  of  this  new  degree 
required  a  change  in  that  of  the  Master  Mason's 
degree — a  removal  and.  a.  substitution — a  transfer,  says 
Dr.  Oliver,  of  the  Master's  word." 

"The  new  degree  having  received  the  patron- 
age of  the  Duke  of  Clarence,  (brother  of  the  king) 
united  with  his  own  influence,  enabled  Dunckerley 
to  successfully  carry  his  project  through,  and  since 
A.  D.  1779  the  'Holy  Royal  Arch'  has  been  culti- 
vated tinder  the  authority  of  the  Grand  Lodge  of 
England,  (Apple-Tree  Tavern  Grand  Lodge)  and 
the  degree  declared  to  be  part  of  ancient  Masonry." 

And  thus  in  1779  the  "Holy  Royal  Arch"  and 
the  Sublime  degree  of  Master  Mason  were  both 
perfected,  and  the  revival  begun  by  Anderson, 
Desauguliers,  Sawyer  &  Co.,  in  1717,  was  fully  ef- 


2i8  THE  MASTER'S  CARPET. 

fected.  The  necessary  change  was  made,  the  "re- 
moval" and  "substitution'1''  took  place,  the  word 
"Jehovah"  was  removed  from  the  Master  Mason's 
degree,  transferred  to  Dunckerley's  Royal  Arch  and 
Mah-hah-bone,  as  we  now  have  it,  was  invented 
and  substituted  as  the  "grand  Masonic  Word"  in 
its  stead. 

From  this  authority,  then,  furnished  as  it  is 
by  a  Mason  than  whom  there  is  none  higher  in 
the  world,  we  at  once  learn  that  instead  of  the 
"Master's  Word"  being  lost  through  the  pretended 
death  of  Hiram  at  the  building  of  the  Jerusalem 
temple,  it  was  simply  transferred  in  1779  to  a 
new  degree,  and  Mah-hah-bone  substituted  in  its 
place;  and  we  also  learn  that  instead  of  Solomon, 
King  of  Israel,  Hiram,  King  of  Tyre,  and  Hiram 
Abiff  being  the  principal  founders  and  promoters  of 
the  Masonic  system,  that  Ramsay,  Dermott  and 
Dunckerley  were  the  chief  manipulators  of  our 
saloon  bantling,  and  hence  that  to  these  latter 
worthies  alone  must  be  ascribed  all  the  glory  for 
those  finishing  touches  which  have  left  the  insti- 
tution in  the  form  in  which  we  now  find  it. 


CHAPTER  IX. 

MASONRY  AND  THE  ANCIENT  MYSTERIES. — Adam 
the  first  man  who  wore  an  apron. — By  whom 
invested. — Distinction  between  Masonic  lodges 
and  Masonic  philosophy. — Origin  of  Sabaism 
or  star-worship. — The  sun-god. — Worshiped  in 
secret. — Ancient  mysteries. — Mysteries  of  Egypt 
and  Eleusis. — Masonry  and  the  mysteries 
identical. —  Osiris,  the  sun-god  of  Egypt. — 
Hiram  Abiff  and  Osiris  one  and  the  same. — 
Freemasonry,  the  old  sun-worship  revived. — 
Meaning  of  the  term  "god  of  nature." — Must 
believe  Masonic  testimony  concerning  itself. 

Henry: — But  another  difficulty  .presents 
itself.  If,  as  has  been  so  clearly  demonstrated,  the 
Ma&onic  institution  has  existed  only  since  February 
or  June,  1717 — that  is  about  162  years — how  comes 
it  then  that  other  Masonic  authors,  and  even  some 
of  those  from  whom  you  have  already  quoted, 
claim  for  it  a  much  greater  antiquity,  and  attempt 
even  to  trace  it  back  to  the  time  of  Adam  ? 

Mr.  Barton : — Well,  it  is  quite  true  that  Adam 
was  the  first  man  who  wore  an  apron,  but  al- 
though it  may  haye  been  "the  badge  of  a  Mason," 
yet  instead  of  being  "the  emblem  of  innocence,"  it 


220  THE  MASTER'S  CARPET. 

was  undoubtedly,  then  as  well  as  now,  the  emblem 
of  deception,  selfishness  and  sin;  Adam  being  in- 
invested  with  it  by  Grand  Master  Satan  himself. 
But  if  we  desire  to  have  a  correct  understanding 
of  Masonic  antiquity,  we  must  always  draw  a  broad 
line  of  distinction  between  the  Masonic  philosophy 
and  the  Masonic  lodges  in  which  that  philosophy  is 
inculcated. 

The  religious  philosophy  of  Freemasonry  is  as 
old  as  sin  itself,,  while  the  lodges  which  disseminate 
that  philosophy  were  only  instituted  during  the 
period  from  1717  to  1738;  and  hence  one  class  of  Ma- 
sonic writers,  speaking  of  it  as  a  religious  system, 
endeavor  to  trace  it  back  to  a  remote  antiquity; 
while  another  class,  alluding  only  to  its  government 
as  at  present  constituted  inio  lodges  and  Grand 
Lodges,  refer  it  to  the  period  just  mentioned.  This 
view  oj  the  question  is  fully  sustained  by  all  our 
Masonic  authors,  but  by  none  of  them  with  greater 
clearness  and  accuracy  than  is  found  in  the  volumin- 
ous writings  of  A.  G.  Mackey,  Past  Grand  Master. 
and  Past  General  Grand  High  Priest.  He  says  in 
his 

"Symbolism  of  Freemasonry/'  p.  1 1 : — 

"If  we  seek  the  origin  of  the  institution  mould- 
ed into  outward  form  as  it  is  to-day,  we  can  scarcely 
be  required  to  look  farther  back  than  the  beginning 
of  the  eighteenth  century,  and  indeed  not  quite  so 
far." 


MASONRY    AND  THE   MYSTERIES.  221 

While,  in  the  very  same  paragraph,  he  also  de- 
clares, with  equal  plainness,  that: — 

"If  we  seek  the  origin  and  first  beginning  of 
the  Masonic  philosophy,  we  must  go  away  back  into 
the  ages  of  remote  antiquity,  when  we  shall  find  this 
beginning  in  the  bosom  of  kindred  associations,  where 
the  same  philosophy  was  maintained  and  taught." 

And  again,  in  his  "Text  Book  of  Masonic  Juris- 
prudence," p.  95,  he  says:— 

"The  truth  is  that  Masonry  is  undoubtedly  a 
religious  institution,  *  *  *  which,  handed  down 
through  a  long  succession  of  ages^from  that  ancient 
priesthood  who  first  taught  it,  embraces  the  great 
tenets  of  the  existence  of  God  and  the  immortality  of 
the  soul."^ 

Upon  the  evidence  of  this  high  Masonic  authori- 
ty, then,  we  learn  two  very  important  facts,  namely: 
that  Freemasonry,  in  its  present  "outward  form"  of 
Grand  Lodge  government,  came  into  existence  only 
in  the  beginning  of  the  eighteenth  century,  while  at 
the  same  time  its  religious  philosophy,  its  legend 
and  various  symbols,  previously  existed  in  the  bosom 
of  "kindred  associations,"  away  back  "into  the  re- 
gions of  remote  antiquity."  And,  bearing  this  dis- 
tinction carefully  in  mind,  we  can  more  easily  under- 
stand, and  more  readily  appreciate  the  full  extent  of 
that  celebrated  Masonic  revival,  which  we  are  au- 
thoritatively informed  took  place  under  the  leadership 
of  Anderson  and  Desauguliers,  as  already  referred  to. 
But  what  was  it  that  these  "Masonic  fathers,"  and 


222 


their  co-laborers  really  revived?  Where  did  they 
find  the  material  for  the  Masonic  philosophy?  And 
what  were  these  "kindred  associations"  so  confident- 
ly alluded  to  by  Bro.  Mackey? 

In  searching  for  the  "beginning  of  the  Masonic 
philosophy,"  no  matter  how  far  back  we  may  go 
"into  the  ages  of  remote  antiquity,"  we  can  find 
only  two  kinds  of  religions  or  religious  philosophies: 
the  religion  of  God  and  the  religion  of  paganism ; 
and  but  two  classes  of  priests,  the  priests  of  God 
and  the  priests  of  Baal.  A  And  as  the  Bible  contains 
all  that  can  possibly  be  known  concerning  the  re- 
ligion of  the  true  God,  his  worship,  and  the  priests 
by  whom  that  worship  was  taught  and  conducted, 
and  as  "Freemasonry  has  nothing  whatever  to  do 
with  the  Bible,  and  is  not  founded  on  the  Bible," 
according  to  its  own  authorized  law-books  and 
manuals,  therefore  it  must  necessarily  follow,  even  Li 
the  absence  of  any  further  testimony,  that  the  relig- 
ious philosophy  now  inculcated  in  Masonic  tempLo 
is  the  very  same  -that  was  anciently  taught  i;,.d 
practiced  in  the  pagan  temples  of  Baal  and  OsirJj. 
But  we  are  not  left  to  conjecture  upon  this  point. 
Every  Masonic  manual  and  monitor  makes  more  or 
less  mention  of  it,  while  all  our  best  and  most  popu- 
lar writers  speak  of  it  in  the  most  unequivocal  terms. 
In  fact,  Freemasonry,  by  all  its  accredited  authorities, 
claims  to  be  a  REVIVAL  of  the  ancient  religious 


MASONRY    AND    THE     MYSTERIES.  223 

philosophy  of  Egypt,  Phoenicia  and  other  pagan 
nations,  who  practiced  a  secret  worship  in  honor  of 
the  sun-god,  whom  they  designated  by  various  name? 
according  to  circumstances;  and,  what  is  more,  this 
very  claim  is  boastfully  asserted. 

Before  referring,  however,  to  the  direct  Masonic 
testimony  which  conclusively  proves  this  fact,  let  us 
glance  for  a  moment  at  the  causes  which  originally 
gave  rise  to  the  worship  of  this  supposed  sun-god 
of  paganism,  and  to  the  establishment  of  those 
"kindred  associations,"  in  the  bosom  of  which,  we 
have  been  so  confidently  informed  by  Mackey,  the 
Masonic  philosophy  had  been  discovered. 

In  the  "Traditions  of  Freemasonry ," by  ]£ierson, 
p.  231,  we  read: — 

"Egypt  was  repeopled  after  the  deluge  by  the 
sons  of  Ham,  and  they  made  more  rapid  advances 
in  recovering  a  knowledge  of  the  arts  and  sciences, 
partially  lost  by  that  catastrophe,  than  any  other  peo- 
ple, until  Tigypt  became  to  be  looked  upon  as  the 
mother  of  science.^ 

These  early  Egyptian  settlers,  in  tfieir  periodical 
observations  from  year  to  year,  (as  we  learn  from 
history),  in  search  of  some  sign  by  means  of  which 
they  could  tell  about  what  time  the  river  Nile  would 
overflow  its  banks,  and  so  enable  them  to  prepare  for 
flight  to  the  hill  country,  at  last,  as  a  reward  for  their 
continued  watchfulness,  beheld  in  the  morning4 
near  the  stars  of  Cancer,  though  pretty  far  from  the 


224  TIIE  MASTER'S  CARPET. 

bands  of  the  Zodiac,  toward  the  south,  and  a  few 
weeks  after  their  rising,  one  of  the  most  brilliant  if 
not  the  brightest  star  of  the  whole  heavens,  ascend- 
ing the  horizon.  It  appeared  a  little  before  the  rising 
of  the  sun,  which  had  rendered  it  almost  invisible 
for  a  month  or  two  previous.  This  phenomenon  be- 
coming visible  only  a  short  time  before  the  rising  of 
the  Nile,  the  Egyptians  pitched  upon  the  appearing 
of  this  magnificent  star  as  the  infallible  sign  of  the 
beginning  of  the  inundation,  and  hence,  it  became 
the  public^  mark  on  which  every  one  was  to  keep 
a  watchful  eye,  not  to  miss  the  instant  of  retiring  to 
the  higher  grounds. 

As  it  was  seen  but  a  very  little  time  above  the 
horizon,  it  seemed  to  show  itself  to  the  Egyptians 
merely  to  warn  them  of  the  overflowing  which 
soon  followed.  They  than  gave  this  star  two 
names,  having  a  very  natural  relation  to  the  helps 
they  borrowed  thereform.  fe  -warned  them  of  the 
danger,  whereupon  they  called  it  Thaaut  or  Thot, 
the  dog;  they  called  it  also  the  barker,  the  moni- 
tor, in  Egyptian  Anubis.  And  it  may  be  worthy 
of  brief  mention  that  this  same  Anubis  or  dog 
star  of  the  early  Egyptians,  is  now  the  "Blazing 
Star"  of  the  Masonic  philosophy  and  has  the  very 
same  meaning  for  the  Mason  to-day,  (as  will  be 
shown  hereafter)  that  it  formerly  had  for  the  dwell- 
ers in  lower  Egypt. 


MASONRY    AND    THE    MYSTERIES. 


225 


The  veneration  with  which  this  magnificent 
star  was  at  first  regarded,  gradually  led  to  its  wor- 
ship, which,  after  a  time,  was  followed  by  the  wor- 
ship of  other  stars  and  heavenly  bodies,  and  then 
again  by  others,  until  at  length  the  doctrine  of 
sabaism  or  star-worship  became  the  common  re- 
ligion of  Egypt  and  the  adjacent  countries, -and  fin- 
ally led  to  the  polytheism  which  afterwards  every- 
where prevailed. 

But  while  polytheism,  or  the  worship  of  many 
gods,  was  the  universal  religion  of  the  multitudes 
or  the  common  people  in  all  pagan  nations,  yet 

the  sun  or 
sun-god,  un- 
der different 
appellati  o  n  s, 
was  every- 
where consti- 
tuted as  the 
chief  deity. 

Emblem  of  Sun-Worship. 

t  And  while  the  pagan  masses  offered  their  public 
devotions  to  their  myriads  of  senseless  idols,  the 
pagan  priests  and  philosophers  and  rulers  had  a 
different  worship,  which  they  practiced  only  in  se- 
cret, which  they  conducted  with  the  most  imposing 
ceremonies,  and  which  they  always  celebrated  in 
honor  of  the  chief  deity,  or  sun-god.  This  secret 


226 


worship  of  paganism  in  every  country  was  termed 
the  "Mysteries,"  and  is  that  which  was  revived  by 
the  "Masonic  fathers"  in  the  beginning  of  the 
eighteenth  century;  so  that  what  was  called  the 
"Mysteries"  of  Osiris,  or  Baal,  or  Bacchus,  or 
Dionysius  in  ancient  times,  is  to-day  known  as^  the 
mysteries  of  Masonry.  On  this  point  all  our  Ma- 
sonic writers,  as  has  been  already  mentioned,  give 
such  plain,  positive,  unqualified,  affirmative  testi- 
mony, that,  if  we  do  not  believe  what  they  say 
concerning  their  own  pet  philosophy,  it  is  useless 
to  receive  human  testimony  on  any  subject.  And 
for  the  purpose  of  illustrating  this  Baal  worship,  and 
as  if  to  give  emphasis  to  their  teaching,  the  emblem 
of  the  sun,  moon,  stars,  &c.,  on  the  preceding  page,  is 
found  in  all  our  lodges  and  manuals. 

In  the  "Traditions  of  Masonry,"  p.  232,  we 
read : — 

"More  pages  of  the  writings  of  the  ancients, 
that  have  been  preserved  to  our  times,  are  devoted 
to  the  MYSTERIES  than  to  the  development  of 
empires.  Hence  ivc  have  better  knowledge  of  the, 
ceremonial  and  legend  of  many  of  the  phases  of  the 
mysteries,  than  we  have  of  the  country  in  which  they 
were  practiced." 

This  being  the  case  then,  let  us  now  see  how 
clearly  the  Masonic  philosophy  and  Masonic  in- 
stitution are  shown  to  be  identical  in  every  feature 
with  these  pagan  "Mysteries." 


MASONRY    AND    THE    MYSTERIES.  22*J 

In  the  "Lexicon  of  Freemasonry,"  by  Mackey, 
p.  125,  we  read: — 

"EGYPTIAN  MYSTERIES. — Egypt  was  the  cradle 
of  the  mysteries  of  paganism.  At  one  time  in 
possession  of  all  the  learning  and  religion  that  was 
to  be  found  in  the  world,  it  extended  into  other 
nations  the  influence  of  its  sacred  rites,  and  it& 
secret  doctrines." 

And  in  describing  the  "Mysteries,"  Dr.  Mackey 
again  says,  on  p.  315: — 

"This  is  the  name  given  to  those  religious 
assemblies  of  the  ancients,  whose  ceremonies  were 
conducted  in  secret,  whose  doctrines  were  known 
only  to  those  who  had  obtained  the  right  of  know- 
ledge by  a  previous  initiation,  and  whose  members 
were  in  possession  of  signs  and  tokens,  by  which 
they  lucre  enabled  to  recognize  each  other" 

Is  not  this  an  exact  description  of  Freemasonry? 
Or  could  any  language  be  employed  to  portray  the 
Masonic  system  more  accurately  ? 

But  again: — 

"Warburton's  definition  of  the  'Mysteries' 
was  as  follows.  Each  of  the  pagan  gods  had. (be- 
sides the  public  and  open)  a  secret  -worship  paid 
unto  him,  to  which  none  were  admitted  but  those 
who  had  been  selected  by  preparatory  ceremonies, 
called  INITIATION.  This  secret  worship  was 
termed  the  mysteries."  (Divine  Legation,  vol  .i,  p. 

,s9.) 

"The  most  important  of  the  mysteries  were 
those  of  Mithras,  celebrated  in  Persia;  of  Osiris  and 
I  sis,  celebrated  in  Egypt;  of  Eleusis,  instituted  in 
(iivece,  and  the  Scandinavian  and  Druidical  rites 
which  were  confined  to  the  Gothic  and  Celtic 
tribes," 


228  THE  MASTER'S  CARPET. 

And  in  further  explaining  the  common  origin 
of  these  mysteries  and  their  indentity  in  everything 
except  in  the  name  of  the  hero-god  alone,  the 
Masonic  text-book  relates: — 

"Traditions  of  Freemasonry,"  p.  233: — 

"And  the  mysteries  throughout  the  world  were 
the  same  in  substance,  being  derived  from  one 
source  and  celebrated  in  honor  of  the  same  deities, 
though  acknowledged  under  different  appellations." 

From  all  this  undoubted  Masonic  testimony,  then, 
the  following  facts  are  apparent,  namely :  that  among 
the  ancient  pagans  a  public  and  a  SECRET  worship 
\vere  practiced;  that  this  SECRET  worship  first  origin- 
ated in  Egypt,  and  was  everywhere  known  as  "THE 
MYSTERIES  ;"  that  all  these  "Mysteries"  were  the  same 
in  substance,  their  religious  philosophy,  their  legend, 
and  their  hero,  or  sun-god,  being  the  same  every  where, 
only  "under  different  appellations ;"  that  a  knowledge 
of  these  "Mysteries"  was  obtained  only  by  initiation, 
and  that,  as  secret  "religious  assemblies,"  their  differ- 
ent members  were  in  possession  of  "signs,  grips  and 
tokens,"  by  which  "they  were  enabled  to  recognize 
each  other." 

These  are  the  "kindred  associations"  alluded  to 
by  Mackey,  and  all  other  Masonic  writers,  and  in 
the  "bosom"  of  which,  they  assert  in  such  very 
positive  language,  that  the  Masonic  philosophy  was 
found ;  and  it  is  to  prove  this  fact,  and  to  establish, 


MASONRY    AND    THE     MYSTERIKS.  229 

beyond  a  doubt,  the  identity  of  those  "Ancient  Mys- 
teries" with  the  Masonic  institution,  that  they  have 
taken  such  great  pains  to  describe  with  minute  ex- 
actness every  particular  incident  connected  with  their 
celebration. 

But  again  Freemasonry  teaches  us: 

"Lexicon  of  Freemasonry, "by  Mackey,  p.  315: — 

"In  all  these  various  mysteries  we  find  a  singular 
unity  of  design,  clearly  indicating  a  common  origin." 

"The  ceremonies  of  initiation  were  all  funereal 
in  their  character.  They  celebrated  the  death  and 
resurrection  of  some  cherished  being,  either  the  object 
of  esteem  as  a  hero,  or  of  devotion  as  a  god." 

"Subordination  of  degrees  was  instituted,  and 
the  candidate  was  subjected  to  probations  varying  in 
their  character  and  severity  *  *  *  *  the  rites 
U'crc  practiced  in  the  darkness  of  night,  and  the 
full  fruition  of  knowledge  for  which  so  much  labor 
was  endured,  and  so  much  danger  incurred,  was  not 
attained  until  the  aspirant,  well  tried  and  thoroughly 
purified,  had  reached  the  place  of  wisdom  and  of 
light." 

Here  we  find  the  system  of  Freemasonry,  its 
degrees,  initiatory  ceremonies,  and  the  legend  of  Hi- 
ram Abiff,  described  with  an  accuracy  of  detail 
which  may  possibly  be  equaled,  but  cannot  be  ex- 
celled. "The  Mysteries,"  he  says,  "were  all  funereal  in 
character;"  so  is  Freemasonry.  They  had  a  "subor- 
dination of  degrees;"  so  has  Masonry.  "The  Mys- 
teries celebrated  the  death  and  resurrection  of  some 
cherished  being;"  Masonry  celebrates  the  death  and 
resurrection  of  Hiram  Abiff.  who  is  cherished  among 


230  THE  MASTER'S  CARPET. 

the  fraternity  as  a  being  of  superior  excellence,  and 
whose  name  is  ever  sacred  on  their  lips. 

And  again,  on  the  "Eleusinian  Mysteries,"  p. 
183,  we  read: — 

"These  were  among  the  most  important  of  the 
ancient  rites,  and  were  hence  often  called  emphati- 
cally '•the  Mysteries?  " 

"In  these  mysteries  was  commemorated  the 
search  of  Ceres  after  her  daughter  Proserpine.  *  *  * 
The  chief  dispenser  of  the  mysteries  was  called  the 
Hierophant,  or  revealer  of  sacred  things,  (we  call 
him  Worshipful  Master  in  Masonry;)  to  him  were 
joined  three  assistants,  the  Daduchus,  or  torch -bearer, 
the  Ceryx,  or  herald,  and  the  Hoepibomo,  or  altar- 
server."  > 

In  Freemasonry,  the  Senior  Warden,  Junior 
Warden,  and  Senior  Deacon  are  "joined"  with  the 
Worshipful  Master  in  opening,  closing,  and  conduct- 
ing the  various  degree  ceremonies.  The  Worshipful 
Master  is  the  Hierophant,  or  the  "revealer  of  sacred 
things;"  the  Senior  Warden  represents  the  "torch- 
bearer,"  being  next  in  office  to  the  Master,  and  whose 
chief  business  it  is  to  assist  him  in  the  active  duties 
of  the  lodge;  the  Junior  Warden  represents  the 
"herald,"  whose  station  is  alwrays  in  the  south,  and 
makes  proclamation  to  the  brethren,  when  the  lodge 
is  about  to  be  opened  or  closed,  while  it  is  always 
the  constant  duty  of  the  Senior  Deacon  to  wait  upon 
the  altar.  And  the  Search  of  CERES  for  her  daugh- 
ter Proserpine,  which  was  practiced  in  the  initiatory 


•MASONRY    AND    THE    MYSTERIES.  231 

ceremonies  of  the  Mysteries  of  Eleusis,  is  most  vivid- 
ly represented    in  the  Master  Mason's   lodge  by  the 
search    of  the    twelve    Fellow    Crafts  for    Hiram's 
body,  and  for  the  Master's  word. 
But  again: — 

"The  mysteries  were  of  two  kinds,  the  lesser 
and  the  greater." 

The  Masonic  mysteries,  also,  are  of  two  kinds, 
the  lesser  mysteries  comprising  the  Entered  Appren- 
tice, Fellow  Craft,  and  the  first  section  of  the  Mas- 
ter's degree,  and  the  greater  mysteries  which  com- 
prise the  drama  of  "Hiram,  or  the  Temple  Legend." 
But,  as  if  to  place  this  matter  of  the  identity  of 
Masonry  with  "the  Mysteries"  beyond  the  possibility 
of  a  doubt, 

Dr.    Mackey   informs    us  in  his  "Lexicon,"    p. 

<35=— 

"In  these  regulations,  as  well  as  in  the  gradual 
advancement  of  the  candidate  from  one  degree  to 
another,  that  resemblance  to  our  own  institution  is 
readily  perceived,  which  has  given  to  these,  as  well 
as  to  the  other  'Ancient  Mysteries,'  the  appropriate 
name  of  Spurious  Freemasonry." 

And  again,  in  the  "Symbolism  of  Freemasonry," 
by  A.  G.  Mackey,  p.  15,  it  is  stated:  — 

"These  mysteries  existed  in  every  country  of 
heathendom,  in  each  under  a  different  name,  and  to 
some  extent  under  a  different  form,  but  always  and 
everywhere  with  the  same  design  of  inculcating,  by 
allegorical  and  symbolical  teachings, 'the  great  Ma- 
sonic doctrines  of  the  unity  of  God,  and  the  immor- 
tality of  the  soul.  This  is  an  important  proposition, 


232 


and  the  fact  which  it  enunciates  must  never  be  lost 
sight  of,  in  any  inquiry  into  the  origin  of  Free- 
masonry ;  for  the  pagan  mysteries  were,  to  the 
spurious  Freemasonry  of  antiquity,  precisely  what 
the  Master's  lodges  are  to  the  Freemasonry  of  the 
present  day." 

Again,  in  the  "Traditions  of  Freemasonry,"  p. 
8,  A.  T.  C.  Pierson  declares:— 

"The  writings  of  the  ancient  sages  afford  many 
coincidences  in  ceremonies,  customs,  usages,  symbols, 
and  allegories,  between  the  ancient  mystic,  or  religi- 
ous associations,  (the  Mysteries,)  and  that  which  is 
now  termed  Freemasonry." 

And  hence,  if  words  have  a  meaning,  it  is  un- 
deniably demonstrated,  by  the  very  highest  Masonic 
authority  in  the  land,  that  the  "ancient  usages  and 
established  customs"  of  the  secret  worship  of  pagan- 
ism, are  to-day  reproduced  and  enforced  in  all  our 
Masonic  lodges,  and  consequently  that,  when  a  candi- 
date in  the  "preparation  room"  "seriously  declares 
upon  his  honor"  that  he  "will  cheerfully  conform 
to  all  the  ancient  usages  and  established  customs  of 
the  fraternity,"  he  simply  pledges  beforehand,  that 
he  will  conform  to  all  the  ancient  usages  and  estab- 
lished customs  of  Hhe  "Secret  Mysteries"  of  the  old 
sun-god  of  Egypt.  And  all  his  subsequent  obliga- 
tions, and  every  oath  administered  to  him  afterwards 
on  the  "Square  and  Compass,"  are  but  so  many 
solemn  pledges,  swearing  him,  that  he  must  forever 


MASONRY    AND    THE    MYSTERIES.  233 

after  "conform  to,  and  abide  by,  and  maintain,  and 
support"  that  wicked  idolatry. 

But  Masonic  audacity  and  infidelity  go  even 
still  further  than  this.  Freemasonry  must  be  proved, 
"by  some  means,  to  be  of  Divine  origin,  and  as  the 
"Ancient  Mysteries,"  or  Baal  Worship,  and  the  Ma- 
sonic mysteries  are  one  and  the  same,  therefore 
nothing  remains  to  be  done  but  to  assert  the  Divine 
origin  of  the  former,  and  that,  of  course,  vouches  for 
the  latter,  while,  at  the  same  time,  it  proclaims,  as 
loudly  as  the  devilish  ingenuity  and  the  positive 
antichristian  principles  of  Masonry  can  utter  the 
words,  that  the  teaching  of  the  Bible  is  but  a  mere 
fable,  and  the  gospel  of  Christ  a  base  delusion. 

In  the  "Traditions  of  Freemasonry,"  by  Pier- 
son,  p.  13,  we  read: — 

"The  order  known  as  Freemasonry  appears  to 
have  been  instituted  as  a  vehicle  to  preserve  and 
transmit  an  account  of  the  miraculous  dealings  of  the 
Most  High  with  his  people,  in  the  infancy  of  the 
world." 

"The  identity  of  the  Masonic  institution  with 
the  'Ancient  Mysteries,'  is  obvious,  from  the  strik- 
ing coincidences  found  to  exist  between  them." 

And  the  "General  Ahiman  Rezon,  or  Free- 
mason's Guide,"  by  D.  Sickles,  p.  57,  informs  us 
that : — 

"In  Egypt,  Greece,  and  among  other  ancient 
nations,  Freemasonry,  (that  is  the  c Mysteries1 )  was 
one  of  the  earliest  agencies  employed  to  effect  the 
improvement  and  enlightenment  of  man,"  while 


THK  MASTER'S  CARPET. 


In  the  "Manual  of  the  Lodge,"  p.  12,  it  is  de- 
clared that:  — 

"The  'Ancient  Mysteries'  were  those  sacred 
rites,  which  have  furnished  so  many  models  for 
Masonic  symbolism"  and  that  "the  opening  cere- 
monies were  of  the  most  solemn  character." 

But  however  convincing  all  these  various 
testimonies  may  be,  and  however  undeniably  they 
may  establish  the  identity  of  Masonry  with  the 
"Ancient  Mysteries,"  yet  our  Masonic  authors  are 
by  no  means  satisfied  to  allow  the  matter  to  rest 
even  here.  In  addition  to  all  this  they  give  a 
critical  analysis  of  the  legend,  which  was  common 
to  all  the  "ancient  initiations,"  and  make  such  a  close 
comparison  between  that  legend  and  the  legend  of 
Hiram  in  the  Master  Mason's  degree,  that  no 
doubt  whatever  can  remain,  even  in  the  mind  of 
the  most  skeptical,  that  the  secret  worship  of  pagan- 
ism was  revived  under  the  deceptive  name  of 
Freemasonry  from  1717  to  1738,^  and  that  Hiram 
and  Baal  are  one  and  the  same  characters.  But, 
lest  this  should  not  be  enough,  and  in  order,  if 
possible,  that  nothing  might  be  left  unsaid  to  con- 
nect the  Hiram  of  the  Masonic  philosophy  with 
the  hero-god  or  sun-god  of  the  old  pagan  "Myst- 
eries," in  specifying  the  different  countries  in  which 
the  "Mysteries"  were  practiced,  and  giving  the 
names  of  their  various  founders,  it  is  specially 


MASONRY    AND    THE    MYSTERIES.  2$5 

mentioned  that  Hiram  Abiff  himself  introduced 
them  into  Judea,  and  hence,  that  there  can  be  no 
mistake  made  in  the  third  degree,  when  his  name 
is  substituted  for  that  of  Osiris,  Baal,  Bacchus, 
Dionysius,'.  Brahma,  or  any  other  of  the  hero-gods 
of  the  ancient  pagan  worship.  On  these  points  we 
read  as  follows: 

"Traditions  of  Freemasonry,"  p.  159: — 

"The  legend  and  traditions  of  Hiram  Abiff 
form  the  consummation  of  the  connecting  links  be- 
tween Freemasonry  and  the  ancient  mysteries,  and 
*  sustain  beyond  peradventure  the  theory  that  Free- 
masonry (the  mysteries)  dates  anterior  to  the  deluge 
and  the  strong  probability  of  its  (their)  divine  ori- 
gin." 

And  again, 

The  "Lexicon  of  Freemasonry,"  by  Mackey, 
p.  195,  speaking  of  the  Masonic  legend,  says: — 

f~"  There  are  characters  impressed  upon  it  which 
cannot  be  mistaken.  It  is  thoroughly  Egyptian, 
and  is  closely  allied  to  the  supreme  rite  of  the  Isianic 
mysteries." 

Also  in  the  "Traditions  of  Freemasonry,"  by 
Pierson,  p.  240: — 

"The  Masonic  legend  stands  by  itself,  unsup- 
ported by  history  or  other  than  its  own  traditious; 
yet  we  readily  recognize  in  Hiram  Abiff  the  Osiris 
of  the  Egyptians,  the  Mithras  of  the  Persians,  the 
Bacchus  of  the  Greeks,  the  Dionysius  of  the  frater- 
nity of  the  Artificers,  and  the  Atys  of  the  Phry- 
gians, whose  passion,  death  and  resurrection  were 
celebrated  by  these  people  repectively." 

"For  many  ages,  and  everywhere,  Masons 
have  celebrated  the  death  of  Hiram  Abiff.  Every- 
where among  the  ancient  nations  there  existed  a 
similar  allegory." 


236  THE  MASTER'S  CARPET. 

And,  referring  directly  to  the  legend  of  Hiram 
in  the  third  degree,  Mackey,  in  his  "Manual  of 
rhe  Lodge,"  p.  99,  uses  the  following  language: — 

"The  idea  of  the  legend  was  undoubtedly  bor- 
rowed from  the  ancient  mysteries,  where  the  les- 
son was  the  same  as  that  conveyed  now  in  the  third 
degree  of  Masonry." 

So  also  the  "Freemasons'  Guide,"  by  Sickles, 
in  explaining  the  Egyptian  or  Osirian  legend  and 
referring  it  directly  to  that  of  the  Master  Mason's 
degree,  affirms  in  the  following  emphatic  manner, 
p.  196:— 

"The  Egyptian  rite  was  a  dramatic  represent- 
ation. This  myth  is  the  antetype  of  the  temple 
legend.  Osiris  and  the  Tyrian  Architect,  i.  e. 
Hiram  Abiff — ARE  ONE  AND  THE  SAME — not  a 
mortal  individual,  but  an  immortal  principle." 

And  lastly,  in  the  "Traditions  of  Freemasonry," 
p.  233,  speaking  of  the  early  introduction  of  these 
"Mysteries"  or  TBaal  worship,  into  different  nations, 
it  is  unequivocally  affirmed  that: — 

"The  mysteries  were  introduced,  (so  says  tradi- 
tion,) into  India,  by  Brahma;  into  China  and  Japan, 
by  Buddha;  into  Egypt,  by  Thoth,J:he  son  of  Miz- 
raim;  into  Persia,  by  Zeradhurst;  into  Greece,  by 
Mclampus,  or  Cadmus;  into  Boeotia  by  Prometheus 
and  his  son;  into  Crete,  by  Minos;  into  Samothracia, 
by  Eumospos,  or  Dardanus;  into  Messene,  by  Cau- 
con;  into  Thebes,  by  Methapus;  into  Athens,  by 
Erecthus;  into  Etruria,  by  Philostratus;  into  the  city 
of  Arene,  by  Lycus;  into  Thrace,  by  Orpheus;  into 
Italy,  by  the  Pilasgi;  into  Cyprus,  by  Cinyras;into 
Gaul  and  Britain,  by  Gomer;  into  Scandinavia,  by 


MASONRY    AND    THE     MYSTERIES.  237 

Sigge,  or  Odin;  into  Mexico,  by  Vitzliputzli;  into 
Peru,  by  Manco  Capac  and  his  wife,  and  into  Judea, 
by  Hiram  Abiff." 

And  now  the  last  question  which  it  is  necessary 
for  us  to  examine  in  relation  to  this  matter,  and  in 
establishing  the  coincidence  between  the  Osiris  of 
the  Ancient  Egyptians,  and  Hiram  of  modern 
Masonry  is,  Who  was  Osiris?  And  what  did  he 
represent  ? 

In  the  "Lexicon  of  Freemasonry,"  I  read  again 
on  p.  130: — 

"This  legend( that  is  of  Osiris ) was  purely  astrono- 
mical. OSIRIS  WAS  THE  swN)fsist/ie  moon.  Typhon 
was  the  symbol  of  winter,  which  destroys  the  fecun- 
dating and  fertilizing  power  of  the  sun,  thus,  as  it 
were,  depriving  him  of  life.  This  was  the  catastrophe 
celebrated  in  the  mysteries,  and  the  aspirant  was 
made  to  pass  fictitiously  through  the  sufferings  and 
death  of  Osiris. 

Here  then,  we  have  a  brief,  but  very  clear  ex- 
planation of  what  is  meant  by  the  god  of  nature.  It  is 
the  "fecundating  and  fertilizing  power  of  the  sun," 
and  this  "immortal  principle,"  being  represented  by 
the  name  Osiris  in  the  Egyptian  mysteries,  and  Osiris 
and  Hiram  Abiff  being  one  and  the  same,  it  must  un- 
qestionably  follow,  that  the  "fecundating  and  fertiliz- 
ing power  of  the  sun"  is  the  god  acknowledged  and 
worshipped  by  Masonry,  under  the  name  of  the  "G. 
A.  O.  T.  U.,"  Supreme  Ruler  of  the  Universe,  &c., 
and  it  is  further  evident  that  the  words  "Lord"  and 
"God"  referred  to  in  the  Masonic  ritual,  allude  only 


238 


to  this  same  "immortal  principle,"  or  this  natural 
"power  of  fecundating  and  fertilizing."  This  is  sym- 
bolized in  the  lodge  by  the  letter  "G,"and  the  supposed 
destruction  of  this  power  by  winter  or  by  night 
and  darkness,  is  represented  in  the  pretended  death 
of  the  candidate  in  the  Master's  degree,  as  was  done 
in  all  the  "Mysteries"  This  was  the  philosophy  of 
the  ancient  sun-worship,  and  it  is  the  philosophy  to- 
day in  Masonry,  as  we  learn  from  the  foregoing 
extract;  and  therefore,  without  any  controversy,  the 
Speculative  Masonry  of  the  present  day,  revived  in 
that  London  grog-shop,  is  the  old  Baal,  or  sun- 
worship  of  the  ancients.  But  we.  have  still  stronger 
testimony  on  this  point. 

In  the  "Traditions  of  Freemasonry,"  by  Pierson, 
p.  34,  this  question  of  Masonic  sun-worship  is  placed 
beyond  the  possibility  of  a  doubt.  Pierson  says: — 

"Bazot  tells  us  in  his  Manuel  de  Franc  Afacon^ 
— Manual  of  Freemasonry — p.  i54,thatthe  veneration 
which  Masons  entertain  for  the  east  confirms  an  opin- 
ion previously  announced,  that  the  religious  system 
of  Rlasonry" — mark  that — "comes  from  the  east,  and 
has  reference  to  the  primitive  religion  whose  first 
occupation  was  the  worship  of  the  sun" 

Also  in  the  ''Symbolism  of  Freemasonry,"  pp. 
27,  28:— 

"Among  the  Egyptians,  too,  the  chief  deity, 
Osiris,  was  but  another  name  for  the  sun,  while  his 
arch-enemy  and  destroyer,  Typhon,  was  the  typifi- 
cation  of  night  and  darkness," 


MASONRY    AND    THE    MYSTERIES.  239 

And  again : — 

"Many,  indeed  all  of  the  Masonic  symbols  of  the 
present  day,  can  only  be  thoroughly  comprehended 
and  properly  appreciated  by  this  reference  to  sun- 
worship" 

And  lastly,  in  the  "Symbolism  of  Freemasonry," 
by  Mackey,  p.  20: — 

"One  thing  at  least,"  he  says,  "is  incapable  of 
refutation,  and  that  is,  that  we  are  indebted  to  the 
Tyrian  Masons  for  the  introduction  of  the  symbol  of 
Hiram  Abiff.  The  idea  of  the  symbol,  although  modi- 
fled  by  the  Jewish  Masons,  is  not  Jewish  in  its  incep- 
tion. IT  WAS  EVIDENTLY  BORROWED  from  THE  PA- 
GAN MYSTERIES,  where  Bacchus,  Adonis,  Proserpine 
and  a  host  of  other  apotheosized  beings  play  the  same 
role  that  Hiram  does  in  the  Masonic  Mysteries." 

And  now,  in  the  face  of  all  this  vast  accumula- 
tion of  undisputed  Masonic  testimony,  what  other 
course  is  there  left  for  us  to  pursue,  but  to  believe 
what  Freemasonry  so  confidently  affirms  concerning 
its  own  identity?  When  the  Grand  High  Priests  and 
the  Sovereign  Grand  Kings  of  the  institution  posi- 
tively declare  that  its  religious  philosophy,  its  wor- 
ship, and  its  god,  are  precisely  the  very  same  as 
existed  in  the  "Mysteries"  of  Baal,  in  Samaria,  and 
of  Osiris,  in  ancient  Egypt,  are  we  prepared  to  deny 
it,  and  to  sustain  our  denial  with  proof  ?  Most  assur- 
edly not.  We  must  admit,  whether  we  like  it  or  not, 
that  the  Freemasonry  of  America  to-day,  both  in 
whole  and  in  part,  is  identical  in  every  particular 
feature,  with  the  secret  worship  of  the  sun-god  as  it 


240  THE  MASTER'S  CARPET. 

was  anciently  practiced  among  pagan  nations,  the 
only  difference  being  that  the  name  of  the  hero-god 
is  changed  from  Baal,  or  Osiris,  to  Hiram  Abiff,  and 
hence  we  must  conclude,  whether  we  will,  or  no, 
that  every  Masonic  minister  is  doing  as  much,  if  not 
more,  to  paganize  the  community  and  to  introduce 
men  to  the  idolatrous  worship  of  Hiram,  as  he  is  to 
Christianize  it  and  to  bring  men  to  the  Lord  Jesus 
Christ. 

And,  it  is  a  sad  commentary  on  the  efficiency  or 
those  churches  whose  ministers  are  "unequally 
yoked  together  with  unbelievers,"  in  pagan  lodges, 
that  they  are  spiritually  dead,  that  no  genuine  revival 
of  true,  heartfelt  religion,  is  ever  known  among  them, 
and  consequently  that  they  exert  but  very  little  in- 
fluence for  real  permanent  good  in  any  community 
where  they  exist.^  Search  America  to-day,  and  you 

t 

cannot  find  a  church  organization  of  any  name  what- 
ever,wThose  minister  is  a  Freeinason,or  an  Odd-Fellow, 
but  what  is,  to  all  intents  and  purposes,  a  dead,  in- 
active or  lukewarm  instittition.j  It  is  precisely  in 
the  condition  of  the  Church  in  Sardis,  and  to  its  min- 
ister and  members  the  message  of  Christ  is  just  as 
applicable  at  the  present  time  as  it  was  when  first  de- 
livered through  John  in  Patmos.  Rev.  iii,  1,2. 

"I  know  thy  works,  that  thou  hast  a  name  that 
thou  livest  and  art  dead.  Be  watchful,  and  strengthen 
the  things  which  remain,  that  are  ready  to  die:  for  I 
have  not  found  thy  works  perfect  before  God," 


CHAPTER  X. 

PREPARATION  OF  CANDIDATES. —  Masons  ignorant 
of  Masonry. — Guilt  of  Masonic  ministers. — 
Why  lodges  meet  in  "upper  chambers." — 
Purging  the  lodge. — Initiation  in  darkness.— The 
Cable  Tow. — "Neither  naked  nor  clad." — 
"Neither  barefodt  nor  shod." — Floor  of  the 
lodge,  holy  ground. 

Mr.  Barton : — And  now,  at  last,  we  have  arrived 
in  the  ante-room  of  the  lodge,  and  are  prepared  to 
witness  how  our  ministers  and  church  members  are 
made  Masons,  and  to  examine  in  detail  the  origin  and 
meaning  of  every  ceremony  through  which  the  candi- 
date must  pass  before  being  permitted  to  take  part  in 
that  secret  mock-worship  which  is  nightly  offered  in 
Masonic  lodges  to  the  "G.  A.  O.  T.  U."  or  the  "god 
of  nature." 

Henry : — But  my  dear  father,  in  view  of  all 
the  evidence  furnished  by  the  accredited  teachers 
and  Grand  High  Priests  of  Masonry,  there  is  one 
thing  more  I  do  not  understand.  If  it  be  true,  as 
it  undoubtedly  must  be,  that  the  Mysteries  of  Ma- 
sonry and  the  "Mysteries  of  Baal  or  Osiris"  are 
one  and  the  same,  how  does  it  happen  that  intel- 
ligent, well-educated  men  will  remain  connected 
with  such  a  system?  Or  do  they  really  under- 


242  THE  MASTER'S  CARPET. 

stand  the  true  nature  of  the  Masonic  philosophy, 
and  the  source  whence  it  originated? 

Mr.  Barton  : — In  answer  to  your  question,  my 
dear  Henry,  I  will  at  once  reply,  and  without  any 
qualification  whatever,  that  those  who  know  the 
least  about  Freemasonry  are  the  Masons  themselves. 
As  a  general  thing  they  never  study  it,  except 
once  in  a  while,  as  they  attend  lodge,  and  even 
then  only  as  the  ritual  gives  expression  to  its 
meaning.  At  home  they  must  always  maintain 
silence  and  secrecy  on  the  subject,  while  in  their 
various  places  of  business  and  during  business  hours, 
even  the  most  intelligent  of  the  craft  have  neither  the 
time  nor  inclination  to  throw  away  upon  the  study 
of  what  must  appear  at  first  sight  to  be  but  routine 
jugglery.  Then,  again,  it  must  be  remembered 
that  the  greater  part  of  those  who  join  the  lodge 
do  so  from  the  idea  that  it  will  sooner  or  later  be 
of  advantage  to  them,  in  some  way,  and  hence  all 
they  ever  learn  about  it,  or,  in  fact,  all  they  ever  care 
to  learn,  is  what  is  called  the  "secret  work,"  or 
the  signs,  grips,  passwords  and  lectures,  by  means 
of  which  they  can  make  themselves  known  as  Ma- 
sons, or  visit  a  strange  lodge,  when  necessary. 

But  while  all  this  is  undoubtedly  true,  so  far 
as  the  rank  and  file  of  Masonry  are  concerned,  what 
excuse  can  be  made  for  the  Masonic  minister? 
And  what  explanation  can  be  given  of  his  incon- 


PREPARATION    OF     CANDIDATES.  243 

sistent  conduct  in  not  only  participating  in  the 
mock  worship  of  the  lodge  himself,  but  also  in 
encouraging  others,  by  his  example,  to  commit  the 
same  sin,  as  well  as  by  indirectly  using  his  influ- 
ence to  induce  outsiders  to  join  that  notorious  system 
of  deception  and  folly  ?  A  Masonic  minister  under- 
stands the  nature  and  history  of  the  different  cere- 
monies through  which  he  has  passed  in  being 
made  a  Mason,  or  else  he  does  not.  If  he  under- 
stands them,  and  therefore  knows  that  they  are 
pagan  in  their  origin  and  principle,  then  it  is 
scarcely  possible  to  find  language  in  which  to  ex- 
press his  guilt  for  supporting  and  propagating  such 
a  glaring  outrage  against  God;  while  at  the  same 
time,  if  he  does  not  understand  the  real  meaning  of 
these  ceremonials,  then  he  is  equally  guilty,  because 
he  has  all  the  opportunity  and  necessary  means  at 
his  disposal,  to  become  thoroughly  informed  on  the 
subject.  A  very  slight  study  of  any  of  the  popular 
Masonic  manuals  will  convince  any  one,  (if  he 
is  only  open  to  conviction)  that  the  Masonic  phi- 
losophy was  borrowed  directly  from  the  ancient  re- 
ligion of  the  pagans,  and  hence  on  this  point  none 
need  remain  ignorant,  except  through  the  most 
wicked  carelessness  or  negject. 

Let  us  then  continue   our  further  discussion  of 
these  different     lodge     ceremonies,     and    see    what 


244  THE  MASTER'S  CARPET. 

more  our  Masonic  teachers  have  to  say  in  regard  to 
them. 

LODGE  MEETINGS  IN  UPPER  ROOMS. 

Lodge  meetings  are  always  held  in  the  upper 
rooms  of  buildings,  and  the  reason  for  this  peculiar 
custom  is  therefore  the  first  question  which  naturally 
presents  itself  for  our  investigation. 

Now,  why  could  not  a  Masonic  lodge  be 
opened  on  the  ground  floor,  or  in  any  other  part 
of  a  building,  except  in  the  uppermost  room?  The 
reason,  of  course,  is  furnished  by  our  Masonic 
teachers,  and  found  in  the  Masonic  manuals,  and  in- 
asmuch as  Freemasonry  is  the  secret  worship  of 
Baal  or  sabaism  revived,  of  course,  it  necessarily 
follows  that  everything  pertaining  to  lodge  wor- 
ship, as  well  as  its  peculiar  location,  must  have 
had  its  origin  in,  and  be  directly  borrowed  from 
the  "Ancient  Mysteries"  The  explanation,  therefore, 
which  Freemasonry  offers  for  holding  its  lodge 
meetings  in  the  upper  rooms  of  buildings,  is  given 
as  follows: 

In  the  "General  Ahiman  Rezon,"  by  Sickles,  p. 
75»  we  read: — 

"Lodge  meetings  at  the  present  day  are  usually 
held  in  upper  chambers,"  and  the  reason  for  this 
custom  is,  that  "Before  the  erection  of  temples  the 
celestial  bodies  were  worshiped  on  hills  and  the 
terresital  ones  in  valleys." 

The  only  reason,  therefore,   according   to  Ma- 


PREPARATION    OF    CANDIDATES.  245 

sonic  teaching,  why  lodge  meetings  are  usually 
held  in  "upper  chambers,"  is  because  in  ancient 
times,  sabaism,  or  the  worship  of  the  heavenly  bodies, 
was  conducted  on  high  hills,  or,  as  the  Scriptures  call 
them,  "high  places." 

And  as  very  clearly  explaining  the  term  Baal, 
and  this  ancient  custom  of  worshiping  on  high 
hills  as  well  as  the  consequent  reason  for  the  elevated 
position  of  our  lodges  in  modern  times,  the  following 
extract  from  the  Bible  Cyclopedia  may  be  profitably 
quoted.  The  writer  says: — 

"Originally  Baal  was  the  god  of  the  sun,  the 
ruler  and  vivifier  of  nature,  and  Astarte,  the  goddess 
of  the  moon.  In  the  later  star-worship  of  the  West- 
ern Asiatic  nations,  Baal  was  the  name  of  Jupiter,  the 
planet  of  fate,  or,  as  some  suppose,  of  Saturn.  The 
proper  Phoenician  name,  however,  of  Baal  was  Mel- 
kart,  Melkrat,  or  Melchrat,  which  is  usually  supposed 
to  mean  'King  of  the  city,'  i.  e.  Tyre,  but  others  con- 
sider it  a  contraction  of  two  words  signifying  'King 
of  the  earth.'" 

In  Freemasonry,  he  is  .called  and  worshiped  as 
the  "Supreme  Ruler  of  the  Universe — the  Great 
Architect  of  the  Universe,"  &c. 

"Baal  was,  perhaps,  the  same  god  as  the  Phoeni- 
cian Moloch.  The  Greeks,  for  the  purpose  of  distinc- 
tion, termed  him  the  ^Tyrian  Hercules.'1  (Free- 
masonry calls  him  the  ^Tyrian  Architect?}  From 
the  earliest  foundation  of  Tyre  he  seems  to  have  been 
the  tutelar  god  of  that  city,  and  his  worship  apparent- 
ly extended  thence,  until  it  was  prevalent  in  all  the 
towns  of  the  Phoenician  Confederation,  and  was  estab- 
lished in  their  remotest  colonies,  such  AS  Malta,  Cadiz 


246 


and  Carthage.  It  also  overspread  the  neighboring 
countries  of  Egypt  and  Assyria.  Each  country,  or 
locality,  had  its  Baal,  or  chief  god.  According  to 
Scripture,  the  temples  of  this  idol(at  least  in  Phoenicia 
and  Assyria)  were  built  on  the  tops  of  hills,  or  more 
frequently  in  solemn  groves,  and  sometimes  altars 
were  erected  to  him  on  the  roofs  of  houses." 

The  accom- 

panyingfigure 
is  depicted  in 
all  our  lodges 

! 

as    represent- 
Symbol  of  High  Hills.  mg  the  "high 

hills  and  low  vales,"  where  the  religious  services  of 
Masonry  are  supposed  to  have  been  anciently  prac- 
ticed. In  explaining  this  symbol  to  the  candidate, 
on  the  night  of  his  initiation,  the  following  language 
is  used,  and,  when  compared  with  the  above  from 
the  Bible  Cyclopedia,  will  give  us  a  further  appre- 
ciation of  the  true  reason  why  lodge  meetings  are 
always  held  in  upper  chambers. 

In  the  "Manual  of  the  Lodge,"  by  Mackey,  p. 
43,  we  read: — 

"Our  ancient  brethren  met  on  the  highest  hills, 
and  in  the  lowest  valleys,  the  better  to  observe  the 
approach  of  cowans  and  eaves-droppers,  and  to  guard 
against  surprise." 

Now,  no  Mason,  however  slight  may  be  his 
knowledge  of  history,  will  presume  to  assert  that  a 
Masonic  lodge  has  ever  been  held  on  the  top  of  a 


PREPARATION    OF    CANDIDATES.  247 

hill,  or  in  the  bottom  of  a  valley,  since  Freemasonry 
was  revived  in  1717.  And  neither  do  the  Masonic 
monitors  set  forth  any  such  foolish  notion.  On  the 
contrary,  it  is  distinctly  affirmed  that  this  is  the 
wrong  meaning  of  the  symbol,  and  that  the  truth 
concerning  it,  poii:ts  directly  to  the  ancient  custom 
of  sun-worship. 

On  this  head,  the  "  Manual  of  the  Lodge,"  p. 
44,  declares  that : — 

"  The  reason  assigned  in  the  lecture  for  this 
assembling  on  high  places,  is  the  modern,  but  not 
the  true  one.  The  fact  is,  that  mountains  and  other 
high  places,  were  almost  always  considered  as  holy 
and  peculiarly  appropriate  to  religious  purposes." 

So  then,  because  our  "ancient  brethern," — the  old 
sun-worshippers — met  on  the  highest  hills  to  worship 
Baal,  or  the  sun-god,  and  Freemasonry  being  that 
same  worship  revived,  it  must  necessarily  follow, 
that  Masonic  lodges  must  be  held  in  the  highest 
rooms  of  buildings,  to  carry  out  the  coincidence. 

Being  assembled  in  the  lodge  room,  then  the 
next  ceremony  performed  is  the 

PURGING    OF    THE    LODGE, 

which  is  done  in  the  following  manner: — 

Worshipful  Master: — "  Bro.  Senior  Warden, 
are  you  satisfied  that  all  present  are  Masons?" 

Senior  Warden  : — "  I  will  ascertain  by  my  pro- 
per- officer,  and  report.  Bro.  Junior  Deacon,  proceed 
to  satisfy  yourself  that  all  present  are  Masons." 

The  Junior  Deacon,   taking    his    rod  under  his 


248  THE  MASTER'S  CARPET. 

right  arm,  proceeds  around  the  lodge  room,  stopping 
in  front  of  any  brother  whom  he  does  not  recognize, 
and  rapping  with  the  end  of  his  rod  on  the  floor; 
that  brother,  thus  challenged,  if  not  vouched  for  by 
some  well-known  member  present,  must  retire  into 
the  ante- room  and  there  await  (if  hs  sees  fit)  the 
action  of  an  examining  committee.  The  Junior  Dea- 
con, in  this  manner,  having  made  the  entire  circuit 
of  the  lodge,  returns  in  front  of  the  Senior  Warden's 
station,  and  reports  to  that  officer  "All  present  are 
Masons."  (See  "Hand  Book,"  p.  17.) 

This  ceremony,  from  its  great  importance,  is 
never  omitted,  and  the  reason  for  its  performance  is 
given  as  follows,  by  the  text-books  of  Masonry. 

In  the  "Manual  of  the  Lodge,"  by  Mackey,  p. 
12,  we  read: — 

"In  the  *  Ancient  Mysteries,'  (those  sacred  rites 
which  have  fttrni shed  so  many  models  for  Masonic 
symbolism, ,)" — mark  that — "the  opening  ceremonies 
were  of  the  most  solemn  character.  The  sacred  herald 
in  the 'Ancient  Mysteries'  commenced  the  ceremo- 
nies of  the  greater  INITIATIONS  by  the  solemn  for- 
mula of  ^depart  hence,  ye  profane]  to  which  was 
added  a  proclamation,  which  forbade- the  use  of  any 
language  which  might  be  deemed  of  unfavorable 
augury  to  the  approaching  rites." 

This  is  precisely  what  is  done  in  the  Masonic 
lodge,  only  on  a  smaller  scale.  Every  one  jiot  a 
Mason  is  termed  "a  profane,"  and  the  Junior  Dea- 
con ordering  the  "profane,"  or  those  not  properly 


PREPARATION    OF    CANDIDATES.  249 

vouched  for,  from  the  sacred  precincts  of  the  lodge 
room,  corresponds  exactly  with  the  sacred  herald  in 
the  "Mysteries,"  ordering  the  profane  from  the  pres- 
ence of  the  greater  INITIATIONS.  The  ceremonies 
in  both  cases  are  the  same,  only  in  Masonry  we  call 
the  officiating  officer  Junior  Deacon,  while  in  the 
"Mysteries"  he  was  called  "the  sacred  herald."  And 
as  was  done  in  opening  the  secret  worship  of  the 
"Mysteries,"  so  also,  in  opening  the  same  worship 
in  a  Masonic  lodge,  a  proclamation  by  the  Worshipful 
Master  is  added  similar  to  that  made  by  the  "sacred 
herald." 

"Accordingly,"  he  says,  "in  the  name  of  God 
and  the  Holy  SS.  John,  I  declare  Keystone  Lodge, 
No.  639,  opened  in  form,  on  the  first  degree  of 
Masonry,  (or  the  second,  or  third,  as  the  case  may 
be,)  at  the  same  time  forbidding  all  immoral  or 
unmasonic  conduct,  whereby  the  peace  and  harmony 
of  the  lodge  might  be  disturbed,  binding  the  offender 
under  no  less- a  penalty  than  that  prescribed  by  the 
by-laws,  or  as  a  majority  of  the  brethren  present 
may  see  cause  to  inflict."  (See  "Hand  Book,"  p.  26.) 

By  comparing  this  with  the  proclamation  added, 
at  the  opening  of  the  "greater  initiations"  in  the 
"Mysteries"  you  will  find  them  precisely  the  same. 

THE    TYLER. 

The  brethren  being  assembled  in  their  lodge 
room,  or  "high  place,"  and  the  lodge  \)Q\ng purged  in 
the  manner  already  described,  the  next  business  is  to 
place  the  Tyler  outside  the  door  "to  keep  off  all 
cowans  and  eaves-droppers." 


250  THE  MASTER'S  CARPET. 

Now,  why  is  there  a  Tyler  placed  in  that  posi- 
tion, and  what  are  his  duties. 

The  use  of  the  word  "Tyler,"  in  the  Masonic 
ritual,  distinctly  marks  the  birth-place  of  Grand 
Lodge,  or  Speculative  Masonry.  In  England,  as  a 
general  thing,  the  houses  are  roofed  with  slate,  and 
along  the  ridge  of  the  roof,  tyles  are  placed  to  pro- 
tect, or  guard  the  building  from  destructive  elements, 
and  the  mechanic,  who  puts  on  these  tyles  is  called 
a  "  Tyler"  In  reviving  the  "  Ancient  Mysteries," 
therefore,  in  the  beginning  of  the  last  century,  and 
in  borrowing  the  name  "  Masonry,"  with  whi^h  to 
designate  the  new  philosophy,  the  "Masonic  fath- 
ers," also  borrowed  the  term  "Tiler,"  or  "Tyler," 
which  they  applied  to  him,  who  protects  or  guards 
the  lodge  from  all  outward  elements  dangerous  to  its 
pretended  secrets.  But  the  Tyler  is  stationed  outside 
the  inner  door,  and  armed  with  a  sword,  scimitar 
shape,  because  a  similar  officer,  performed  precisely 
similar  duties,  and  occupied  a  like  position  in  the 
" Ancient  Mysteries" 

In  the  "  Traditions  of  Freemasonry,"  by  Pierson, 
p.  31,  we  read: — 

"  In  every  country  under  heaven,  the  initiations 
i.  e.  into  the  Mysteries,  were  performed  in  caverns, 
either  natural,  or  artificial.  The  entrance  to  these 
caverns  ivas  guarded  by  a  Janitor,  armed  with  a 
drawn  sword,  to  prevent  unlawful  intrusion." 

This  is  precisely    the   reason  why  a    Tyler  sits 


PREPARATION  OF  CANDIDATES.  251 

outside  the  lodgfe-room  door   armed   with  his  drawn 

o 

sword. 

PREPARATION    OF    CANDIDATES. 

The  next  business  demanding  attention  in  the 
regular  order  of  lodge  "work"  is  the  "preparation" 
of  candidates  for  "initiation."  This  is  a  very  import- 
ant rite,  and  must  be  examined  thoroughly. 

The  Hierophant,  or  Worshipful  Master,  orders 
the  Junior  Deacon  to  "take  with  him  the  stewards, 
retire,  prepare  and  present  the  Rev.  Dr.  James  Hunt, 
for  initiation."  ("Hand  Book,"  p.  60.) 

Accordingly  these  officers  repair  to  the  "pre- 
paration room,"  where  the  candidate  is  in  waiting, 
and  the  ceremony  of  "preparation"  is  at  once  pro- 
ceeded with. 

The  candidate  is  deprived  of  all  offensive  and 
defensive  weapons,  divested  of  all  his  clothing,  shirt 
excepted,  and  dressed  in  an  old  pair  of  drawers,  hav- 
ing bone  buttons,  if  any,  as  no  metallic  substance 
must  be  allowed  on  his  person. 

The  whole  of  these  preliminary  ceremonies  are 
briefly,  but  fully  described  by  the  Masonic  ritual  in 
the  following  manner.  ("Hand  Book,"  pp.  107,  159, 

259- 

j^>. — "How  were  you  prepared  to  be  made  a 
Mason?"  A. — By  being  divested  of  all  metals, 
neither  naked  nor  clad,  barefoot  nor  shod,  blind- 
folded, and  with  a  cable-tow  once  round  my  neck," 

In  the  second,  or  Fellow  Craft  degree,  the  cable* 
tow  is  twice  round  the  naked  right  arm,  and  in  the 


252 


THE   MASTER'S  CARPET. 


Master  Mason's  degree,  it  is  three  times  round  his 
body,  and  both  feet,  legs,  knees  and  arms  are  bare. 
(See  p.  84.) 


Preparation  of  Can-   Preparation  cf  Can-      Preparation  of  Can- 
didate in  E.  A.  didate  of  F.  C-  didate  in  M.  M. 
Degree.                           Degree.  Degree. 

The  above  engravings  represent  as  correctly  as 
can  be,  the  manner  of  preparing  candidates  for  the 
Masonic  mysteries,  and  it  will  be  observed  in  re- 
lation thereto  that  four  conditions  must  always  be 
complied  with.  First,  the  candidate  must  be  ini- 
tiated in  darkness  \  second,  he  must  be  invested 
with  a  girdle  or  cable-toiv /  third,  he  must  be 
neither  naked  nor  clad;  and  fourth,  he  must  be 


PREPARATION    OF    CANDIDATES 


253 


either  barefoot,  or  else  "  neither  barefoot  nor  shod" 
Now  what  is  the  meaning  of  this  singular  proceed- 
ing, and  why  is  it  that  there  can  be  no  deviation 
from  this  strange  usage?  Where  did  Freemasonry 
find  these4'  preparation  "ceremonies,  and  what  authori- 
ty is  there  for  their  adoption  and  continued  use  in 
all  Masonic  lodges? 

They  were  all  borrowed  by  the  "Masonic 
fathers"  from  the  old  Baal  worship  of  the  "Ancient 
Mysteries,"  as"  the  following  authoritative  teaching 
of  Masonry  will  abundantly  testify.  We  shall  ex- 
amine each  one  in  the  order  in  which  they  are  here 
enumerated,  beginning  with  the  "  hoodwink  "  or 

INITIATION    IN    DARKNESS. 

On  this  head  we  read  in  the  "  Manual  of  the 
Lodge,"  by  Mackey,  p.  38: — 

"  In  the  Ancient  Mysteries  (or  secret  worship 
of  the  pagan  gods)  the  aspirant  (or  candidate)  was 
always  kept  for  a  certain  period  in  a  condition  of 
darkness.  Hence  darkness  became  the  symbol  of 
initiation." 

Again  in  Pierson's  "  Traditions  of  Freemason- 
ry»"  P-  3I:~ 

"In  every  country  under  heaven  the  INITI- 
ATIONS were  performed  in  caverns,  either  natural 
or  artificial,  and  darkness  was  honored  with  pe- 
culiar marks  of  veneration,  by  reason  of  its  sup- 
posed priority  of  existence."  Again  on  p.  39: — 
"  The  candidate  has  represented  man  when  he 
had  sunken  from  his  original  estate  and  like  the 
rough  ashler  'is  unfit  to  form  a  part  of  the  spirit- 


^54  THE  MASTER'S  CARPET. 

ual  temple.  He  maintained  the  same  character  in 
the  mysteries.  Emphatically  a  profane,  enveloped 
in  darkness,  poor  and  destitute  of  spiritual  K  u*\v- 
ledge  and  emblematically  naked.  The  material 
darkness  which  is  produced  by  the  hoodwink  is  an 
emblem  of  the  darkness  of  his  soul." 

Everywhere  the  "Mysteries"  is  the  model  of 
Masonry.  Because  candidates  were  initiated  "in  a 
condition  of  darkness,"  in  "  the  secret  -worship  of 
the  pagan  gods,"  so  candidates  are  initiated  "  in  a 
condition  of  darkness"  in  the  mysteries  of  Mason- 
ry, and  hence  a  hoodwink  must  be  used.  .  • 

And  again  in  the  "  Symbolism  of  Freemason- 
ry," by  Mackey,  p.  155,  we  read: — 

44  In  all  the  ancient  systems  of  initiation,  (into 
the  Mysteries)  the  candidate  was  shrouded  in  dark- 
ness as  a  preparation  for  the  reception  of  light. 
The  duration  varied  in  the  different  rites.  In  the 
Celtic  mysteries  of  Druiclism,  the  period  in  which 
the  aspirant  was  immersed  in  darkness  was  nine 
days  and  nights;  among  the  Greeks  at  Eleusis  it 
was  three  times  as  long  and  in  the  still  severer 
rites  of  Mithras  in  Persia,  fifty  days  of  darkness, 
solitude  and  fasting  were  imposed  upon  the  ad- 
venturous neophyte,  who  by  these  excessive  trials 
was  at  length  entitled  to  the  full  communication  of 
the  light  of  knowledge." 

And  on  fi.  1 36,  he  adds,  that : — 
44  Darkness  was  the  symbol  of  initiation." 
The  duration  of  darkness  in  the  Masonic  Mys- 
teries, or    in  the  revived  form    of  these    old   pagan 
systems,  is  not  quite  so    severe.     The    Entered    Ap- 
prentice is    hoodwinked  for   about    the  space    of  an 


PREPARATION    OF    CANDIDATES.  ^5^ 

hour;  the  Fellow  Craft  for  about  an  hour  and  a-half, 
while  the  Master  Mason,  in  the  greater,  or  Subljme 
Mysteries  of  Osiris,  is  compelled  to  remain  in  dark- 
ness for  at  least  three  hours. 

And  lest  any  connecting  link  in  the  wonderful 
chain  of  evidence,  binding  the  "Mysteries  of  Ma- 
sonry" and  the  "Mysteries  of  Baal"  together,  might 
be  wanting,  the  reason  why  lodge  meetings  are  al- 
ways held  in  the  night  time,  is  staJtecl  as  follows: — 

In  the  "  Symbolism  of  Freemasonry,"  by 
Mackey,  p.  157,  we  read: — 

"  Darkness  like  death,  is  the  symbol  of  initiation. 
It  was  for  this  reason  that  all  the  ancient  initia- 
tions were  performed  at  night.  The  celebration  of 
the  mysteries  was  always  nocturnal.  The  same  cus- 
tom prevails  in  Freemasonry  and  the  explanation  is 
the  same." 

This  language  is  so  plain  that  it  needs  no  com- 
ment. Because  the  Osirian  Mysteries  were  celebrated 
at  night,  so  the  Masonic  Mysteries  must  in  like 
manner,  be  celebrated  at  night. 

And  again  in  the  "  History  of  Initiation,"  by 
Dr.  Oliver,  than  whom  a  greater  Masonic  writer  has 
never  lived;  on  p.  19,  we  read: — 

"  There  was  also  another  quality  of  the  mind, 
which  served  to  recommend  the  Mysteries,  that  strange 
attachment  to  the  marvellous,  by  which  every  grade 
of  human  nature  is  swayed.  To  excite  this  senti- 
ment in  all  its  sublimity  of  horror,  the  initiations 
tuere  performed  at  the  dead  of  night" 


256  THE  MASTER'S  CARPET. 


«  Our  next  question  is  where   did    Masonry   find 
its  "Cable-tow?" 

Turning  to  p.  29  of  Pierson's  "  Traditions  of 
Freemasonry,"  we  find  that: — 

"In  the  Mysteries  of  India,"  (that  is  in  the  secret 
'worship  of  the  pagan  gods  of  India,)  "  the  aspirant, 
(or  candidate,)  was  invested  with  a  consecrated  sash, 
or  girdle,  which  he  was  directed  to  wear  next  his 
skin.  It  was  manufactured  with  many  mysterious 
ceremonies,  and  said  to  possess  the  power  of  pre- 
serving the  wearer  from  personal  danger.  It  con- 
sisted of  a  cord  composed  of  three  times  three  threads 
twisted  together  and  fastened  at  the  end  with  a  knot 
and  was  called  Zcnnar.  HENCE  COMES  OUR  CABLE 
TOW." 

Here  then,  we  have  it  on  the  very  highest  Ma- 
sonic authority  that  the  Zennar  of  the  Hindu  initia- 
tions, and  the  cable-tow  of  the  Masonic  initiations 
are  one  and  the  same  thing,  and  their  coincident  fea- 
tures are  so  distinctly  marked  that  none  can  fail  to 
understand  their  identity.  It  is  said  of  the  Indian 
Zennar,  that  it  was  worn  next  tJie  skin\  the  cable- 
tow  is  ,also  worn  next  the  skin.  The  Zennar  was 
twisted  together,  and  fastened  at  the  end  with  a  knot; 
so  is  the  cable-tow,  the  Zennar  was  composed  of 
three  times  three  threads,  referring  to  the  cable-tow 
of  the  Royal  Arch  degree,  where  the  question  is 
asked  "  How  do  you  know  yourself  to  be  a  Royal 
Arch  Mason?  By  three  times  three.  And  lastly  it 


PREPARATION    OF    CANDIDATES.  257 

is  said  of  the  Zennar  that  it  possessed  the  power  of 
preserving  the  wearer  from  personal  danger,  with 
the  words  "personal  danger,"  strongly  emphasized, 
doubtless  to  convey  the  impression  that  he  who  wears 
the  Zennar,  or  Cable-Tow  of  Masonry  round  his 
neck,  will  have  a  very  greTit  many  chances  of  escap- 
ing the  hangman's  rope,  and  be  otherwise  aided  by 
Masonic  cunning. 

"NEITHER    NAKED    NOR    CLAD." 

The  next  point  in  the  "preparation"  ceremonies 
demanding  our  attention  is,  why  is  the  candidate 
"neither  naked  nor  clad?"  Why  is  he  divested  of 
his  clothing? 

By  remembering  the  fact  that  Freemasonry,  as 
has  been  proven  over  and  over  again,  is  the  old 
Baal,  or  secret  sun-worship  revived,  the  philosophy 
of  this  particular  ceremony  might  appear  self-evident. 
The  members  of  the  lodge  are  engaged  in  devotional 
exercises,  with  the  Worshipful  Master  leading  in 
prayer  to  the  sun-god — the  G.  A.  O.  T.  U. — or  the 
god  of  nature.  (See  pp.  151  to  159.)  Now,  in  order 
to  carry  out  the  true  symbolism  of  the  sun,  and 
to  indicate  the  wonderful  powers  and  attributes 
of  the  god  which  is  worshiped,  there  is  noth- 
ing more  natural  than  that  the  candidate  should 
appear  with  part  of  his  clothing  off.  If  he  was 
about  to  be  initiated  into  the  secret  worship  of  the 
god  of  ice,  or  cold,  if  any  such  existed,  he  would 


naturally  be  warmly  muffled  up,  but  being  about  to 
be  initiated  into  the  secret  'worship  of  the  sun-god, 
he  must  be  "neitner  naked,  nor  clad."  He  presents 
himself  in  darkness  to  indicate,  that  from  the  sun-god 
proceeds  all  light,  and  so  he  must  present  himself 
semi- nude,  to  indicate,  tliat  from  the  same  sun -god 
proceeds  all  warmth  and  protection. 

This  is  the  true  symbolic  meaning  of  this  cere- 
mony, and  it  can  bear  no  other  construction,  for  by 
no  other  process  of  reasoning,  can  the  analogy  be- 
tween the  various  initiatory  rites  be  maintained  in- 
tact, and  the  reason  offered  by  Webb  for  the  degrad- 
ing custom,  is  as  Bro.  Mackey  expresses  it,  in  his 
"Manual  of  the  Lodge,"  "absolutely  beneath  criti- 
cism." 

NEITHER    BAREFOOT    NOR    SHOD. 

The  last  of  the  strangely  debasing  ceremonies 
of  the  Masonic  "preparation  room"  is  what  Free- 
masonry terms  the  rite  of  discalceation,  or  baring 
the  feet,  and,  like  all  the  others,  has  been  borrowed 
directly  from  the  "Ancient  Mysteries,"  or  the 
"Secret  Worship"  of  Baal. 

"Symbolism  of  Freemasonry,"  by  A.  G. 
Mackey,  p.  126. 

"The  direction  of  Pythagorass  to  his  disciples, 
was  in  these  words: — 'Offer  sacrifice  and  worship 
with  shoes  off.' " 

"lYi  another  place  he  says: — 4We  must  sacrifice 
and  enter  temples  with  the  shoes  off.' " 


PREPARATION    oi      CANDIDATES.  259 

This  Pythagoras  is  claimed  hy  Masonic  author- 
ities to  have  been  initiated  into  the  mysteries  of 
Osiris  in  Egypt,  and  is  highly  esteemed  among  the 
craft  as  "an  ancient  friend  and  brother." 

And  again,  on  p.  127,  Mackey  says: — 

"The  Druids  practised  the  same  custom  when- 
ever they  celebrated  their  sacred  rites,  and  the 
ancient  Peruvians  are  said  laways  to  have  left  their 
shoes  at  the  porch,  when  they  entered  tne  mag- 
nificent temple  consecrated  to  the  worship  of  the 
sun." 

And  again,  on  p.  128: — 

"The  rite  of  discalceation,  therefore,  is  a  sym- 
bol of  reverence.  It  signifies  in  the  language  of 
svmbolism  that  the  spot  which  is  about  to  be  ap- 
proached in  this  humble  and  reverential  manner,  is 
consecrated  to  some  holy  p?trpose" 

This,  I  think,  establishes  beyond  a  question  the 
religious  character  of  Masonry.  "The  spot"  where 
secular  or  "profane"  societies  hold  their  meetings 
cannot  be  very  well  said  to  be  "consecrated  to  holy 
purposes." 

Again,  on  p.  129: — 

"And  into  the  Master  Mason's  lodge — that 
holy  of  holies  of  the  Masonic  temple  *  *  *  * 
the  aspirant  should  remember,  with  a  due  sense  of 
their  symbolic  application,  those  words  that  once 
broke  upon  the  astonished  ears  of  the  old  patriarch, 
'put  off  thy  shoes  from  off  thy  feet,  for  the  place 
whereon  thou  standest  is  holy  ground."1 " 

And  lastly,  in  the  "Traditions  of  Freemasonry," 
by  Pierson,  p.  29: — 


260  THE  MASTER'S  CARPET, 

"Among  the  ancients  the  ceremony  of  discal- 
ccation,  or  pulling  off  a  shoe,  indicated  reverence 
for  the  presence  of  God." 

From  all  this  vast  accumulation  of  undisput- 
able  evidence,  then,  it  is  absolutely  undeniable  that 
every  ceremony  of  the  "preparation  room*' — the 
hoodwink  or  darkness — the  cable-tow — the  rite  of 
discalceation — the  removal  of  the  clothing — the 
purging  of  the  lodge — the  position,  arms  and  duty 
of  the  Tyler,  and  even  the  very  location  of  the 
lodge  itself,  are  borrowed,  without  the  slightest 
change  (except  in  the  names  of  persons)  from  the 
old  defunct  demon  mythology  of  the  pagan  world; 
and  yet  the  Grand  High  Priests  and  the  Gnmd 
Chaplains  of  this  rampant  idolatry  have  the  cool 
assurance  to  affirm  in  their,  manuals,  monitors  and 
text  books  that,  after  all,  Freemasonry  is  of  so  sanc- 
tified a  character  that  even  the  "floor  of  the  lodge  is 
holy  ground." 

Without  question,  to  these  men  may  be  very  ap- 
propriately applied  the  words  of  Isaiah,  v.  20: — 

"Woe  unto  them  that  call  evil  good,  and  good 
evil;  that  put  darkness  for  light,  arid  light  for  dark- 
ness; that  put  bitter  for  sweet,  and  sweet  for  bitter." 


CHAPTER  XI. 


INITIATORY  CEREMONIES. — Pitiable  condition  of 
Masonic  ministers. — Rite  of  Induction. — Rite 
of  Circumambulation. — Rite  of  Secrecy. — Ma- 
sonic idols. — Masonic  penalties. — An  idolatrous 
system. 

Mr.  Barton : — Behold,  now,  the 
candidate— Deacon,Doctor  of  Divini- 
ty, or  Jew-peddler — as  he  stands  in 
the  ante-room,  "duly  and  truly  pre- 
paredto  be  made  a  Mason."  The 
"Manual  of  the  Lodge,"  p.  20,  de- 
scribes him  in  his  present  unenviable 
position,  as  follows: — 

"There  he  stands,  without  our  por- 
tals, on  the  threshold  of  his  new  Ma- 
sonic life,  in  darkness,  helplessness 
and  ignorance.  Having  been  wan- 
dering amid  the  errors,  and  covered 
over  with  the  pollutions  of  the  outer 
and  profane  world,  he  comes  enquir- 
ingly to  our  door,  seeking  the  new 
birth." 

This,  under  any  circumstances,  is  a  ipost  la- 
mentable picture  of  a  minister  of  the  gospel,  how- 
ever suitable  the  humiliating  description  might  be 
to  a  rumseller  or  dancing-master,  and  yet,  strange  as 
jt  may  appear,  he  acknowledges  that  every  word  of 
it  is  literally  true. 


262 

The  Junior  Deacon  leads  him  forward,  and, 
taking  him  by  the  right  hand,  causes  him  to  close 
his  fist  and  with  his  knuckles  to  give  three  loud  and 
distinct  knocks  upon  the  door.  The  Senior  Deacon 
from  within  is  sent  to  ascertain  who  gives  the 
alarm,  and,  when  he  opens  the  door,  demands  in  a 
loud  voice,  and  somewhat  sternly,  "Who  comes 
here?" 

The  ministerial  candidate,  not  knowing,  of  course, 
what  suitable  reply  to  make,  the  Junior  Deacon, 
who,  perhaps,  is  a  Jew,  or  a  scoffer  at  the  very  re- 
ligion which  this  same  minister  preaches,  answers 
for  him,  that  he  is  "the  Rev.  Dr.  James  Hunt,  who 
has  long  been  iu  darkness  and  now  seeks  to  be 
brought  to  light." 

The  figure  on  the  previous  p^g£  is  a  true  re- 
presentation of  the  candidate,  as  he  stands  in  the 
open  doorway  of  the  lodge,  and  thus  tremblingly 
acknowledges  his  past  and  present  condition  of 
spiritual  ignorance  and  mental  and  moral  blindness. 
Inside,  and  regarding  him  with  the  closest  attention, 
are  infidels,  Jews,  rationalists,  profane  swearers, 
rum-sellers  and  rum-drinkers,  and  yet  in  the  pres- 
ence bf  them  all,  this  man,  who  is  the  pastor  of 
a  church,  publicly  confesses  that  all  along  he  has 
occupied  a  false  position ;  that  his  Christianity  has 
been  an  utter  failure;  that  up  to  the  present  mo- 
ment he  has  been  wandering  in  darkness  and 


INITIATORY    CEREMONIES.  263 

"covered  over  with  the  pollutions  of  the  outward 
and  profane  world,"  and  that  no\v,  at  last,  he  comes 
to  seek  and  to  receive  the  true  "light  of  divine  truth," 
as  it  is  imparted,  for  a  certain  cash  value,  in  a 
Masonic  lodge  room.  Now  this  voluntary  con- 
fusion on  the  part  of  this  Masonic  Minister  is 
either  true  or  false.  If  true,  then  most  unquestion- 
ably he  is  a  hypocrite  -in  the  church,  and  ought 
either  to  resign  or  be  suspended  from  the  ministry; 
while,  if  it  be  false,  then  it  is  equally  certain  that 
he  is  attempting  to  become  a  Mason  under  false 
pretences,  and  consequently  must  be  a  hypocrite  in 
the  lodge,  and  ought  at  once  to  be  expelled  from  the 
order. 

But  while  the  Junior  Deacon  answers  for  the 
candidate  at  the  door,  he  must  answer  for  himself 
during  all  time  to  come,  and  in  precisely  the  very 
same  words,  as  will  be  seen  from  the  following  por- 
tion of  the  ritual:  ("Hand  book,"  p.  108.) 

jg.  "Being  hoodwinked,  how  did  you  know  it 
to  be  a  door?" 

A.  "By  first  meeting  with  resistance,  and  after- 
wards gaining  admission." 

j£.     "How  gained  you  admission  ?" 

A.  "By  three  distinct  knocks  from  without, 
answered  by  a  like  number  from  within." 

j^>.     "What  was  said  to  you  from  within?" 

A.     "Who  comes  here?" 

J-£.  "Your  answer?"  (And  now  observe  care- 
fully the  minister's  reply:) 

A.  "I,  James  Hunt,  'who  have  long  been  in 
darkness^  and  now  seek  to  be  brought  to  light." 


264  THE  MASTER'S  CARPET. 

Now,  if  this  confession  be  literally  true,  the 
candidate  who  makes  it  cannot  possibly  be  a 
Christian  at  the  time,  while,  if  it  be  not  true, 
it  is  equally  evident  that  no  truly  pious  Christian 
would  even  think  of  uttering  such  a  wicked  false- 
hood; and  hence  the  inevitable  conclusion  is  that 
no  man  can  be  a  true  Christian  and  a  true  Mason  at 
one  and  the  same  time. 

Well,  after  a  while  the  candidate  is  admitted 
"in  the  name  of  the  Lord,"  and  then  the  initiatory 
ceremonies  at  once  begin.  These  consist  of  six  di- 
stinct and  separate  rites,  namely,  the  "rite  of  in- 
duction"— "rite  of  circumambulation" — "rite  of  se- 
crecy"— "rite  of  illumination" — "rite  of  intrusting" — 
and  "rite  of  *investiture,"  and  like  all  the  preced- 
ing ceremonies  of  the  "preparation  room,"  every 
one  of  these  different  rites  without  a  single  ex- 
ception, has  been  ^revived**  from  the  "Ancient 
Mysteries,"  and  are  precisely  the  very  same,  and 
performed,  too,  in  the  very  self -same  manner,  as 
were  practiced  in  the  secret  worship  of  Baal,  when 
Ahab  fed  from  Jezebel's  table  those  priests,  or  Wor- 
shipful Masters,  who  promulgated  that  wicked  phi- 
losophy. Irr  establishing  this  fact,  the  teachers  of 
Masonry  seem  to  be  uncompromising.  They  will 
have  it  that  the  Masonic  system  and  the  system  of 
religion  inculcated  in  ths  "ancient  initiations,"  or 
secret  worship  of  the  sun-god,  are  identical  in  every 


RITE    OF    INDUCTION. 


265 


feature,  and  hence  they  describe  these  various  ini- 
tiatory rites  of  Masonry  so  clearly,  and  refer  to  the 
manner  in  which  they  were  formerly  practiced 
with  such  minute  accuracy,  that  none  can  fail  to 
understand  their  meaning.  This  will  appear  self- 
evident  as  we  proceed  with  our  investigation. 

RITE    OF    INDUCTION. 

When  the  candidate 
is  led  into  the  Lodge 
room,  by  the  Junior 
Deacon,  he  is  met  in- 
side the  doer  and  about 
six  feet  from  it,  by 
the  Senior  Deacon, 
who  presses  the  sharp 
point  of  an  iron  Com- 
pass to  his  "nk  ed  left 
breast,"  and  thus  while 
he  repeats  the  follow- 
ing formula,  performs 
the  "rite  of  induction." 

Senior  Deacon:— "Dr.  James  Hunt,  on  your 
first  admission  into  a  lodge  of  Masons,  it  becomes  my 
duty  to  receive  you  upon  the  point  of  a  sharp  instru- 
ment, pressing  your  naked  left  breast,"  (he  then 
presses  the  sharp  point  of  the  Compass  a  little  harder 
against  the  naked  breast,)  "  the  moral  of  which  is  to 
teach  you,  that  as  this  is  an  instrument  of  torture  to  the 
flesh,  so  should  the  recollection  thereof  be  to  your 


266 


mind  and  conscience,  should  you  ever  presume  to  re- 
veal any  of  the  secrets  of  Freemasonry  unlawfully." 
"Hand  Book,"  pp.  63,  64. 

The  figure  on  p.  265  represents  the  Senior  Dea- 
con and  candidate  as  this  ceremony  is  being  per- 
formed ;  and  its  true  origin,  and  the  reason  assigned 
for  its  performance  in  the  lodge,  is  given  by  Masonry 
as  follows: — 

In  the  "Manual  of  the  Lodge,"  by  A.  G. 
Mackey',  p.  39,  I  read : — 

"In  the  ancient  initiation,  (that  is  the  secret  'wor- 
ship of  the  pagan  gods,)the  candidate  was  never  per- 
mitted to  enter  on  the  threshold  of  the  temple,  or 
sacred  cavern  in  which  the  ceremonies  were  to  be 
conducted,  until,  by  the  most  solemn  warning,  he  had 
been  impressed  with  the  necessity  of  caution,  secrecy 
and  fortitude." 

By  referring  to  the  language  of  the  Masonic 
ritual,  as  before  quoted,  in  performing  this  rite,  it 
will  at  once  be  observed  that  the  very  same  "solemn 
warning"  is  given  the  candidate  now  on  "the 
threshold"  of  the  lodge  room,  as  was  given  him  in 
ancient  times  on  the  "threshold  of  the  sacred  cav- 
erns," where  the  initiations  into  the  "Mysteries" 
were  conducted,  and  that  in  fact  this  particular  Ma- 
sonic "rite  of  induction"  has  been  "revived"  from 
that  ancient  secret  worship  without  a  single  change. 

Again  in  Pierson's  "Traditions  of  Freemasonry," 


RITE    OF    INDUCTION.  267 

•».  * 

"The  probation  of  a  candidate  in  ancient  times" 
— /.  e.  in  the  "Mysteries" — "embraced  many  im- 
portant particulars;  but  principally  his  fortitude  and 
constancy  were  severely  tried  by  the  application  of — 
sometimes  an  iron  instrument,  heated  red — hot — at 
others,  the  point  of  a  sword  or  other  sharp  instru- 
ment, while  he  himself  was  deprived  of  all  means  of 
defense  and  protection" 

This  is  precisely  what  is  done  in  a  Masonic 
lodge.  The  candidate — deprived  of  all  means  of 
defense  or  protection — is  received  on  the  "point  of  a 
sword,"  (as  in  English  lodges,)  "or  other  sharp  instru- 
ment," and  this  act,  when  coupled  with  the  "solemn 
warning,"  contained  in  the  formula  used  by  the 
Senior  Deacon,  completes  this  Masonic  ceremony, 
just  as  it  used  to  be  practiced  in  the  "Mysteries." 

But  the  celebrated  Masonic  writer,  Dr.  George 
Oliver,  in  describing  the  Persian  initiation  of  the 
"M  vsteries,"  places  the  origin  of  this  rite  of  induc- 
tion beyond  a  question.  He  says,  in  his  "History  of 
Initiation,"  p.  68,  that: — 

"The  successful  probationer,  at  the  expiration  of 
his  novitate,  was  brought  forth  into  the  cavern  of 
initiation  where  he  entered  on  the  point  of  a  sword 
presented  to  his  naked  left  'breast  by  which  he  was 
slightly  wounded,  and  then  he  was  ritually  prepared 
for  the  approaching  ceremony." 

In    this  extract,  we  have  not  only   a  literal  de- 
Ascription  of   the  "rite  of  induction,"   as  it  was  per- 
formed in  the  old  Persian  Mysteries  and  ejsewhere, 


268  THE  MASTER'S  CARPET. 

1 

but  it  also  contains  a  correct  account  of  the  manner 
in  which  candidates  for  these  "Mysteries,"  used  to 
be  prepared  for  initiation,  and  proves,  with  almost 
infallible  certainty,  that  the  ceremonies  of  the  Ma- 
sonic lodge,  and  especially  this  particular  "rite," 
have  been  directly  borrowed  from  that  idolatrous 
worship. 

RITE    OF    CIRCUMAMBULATION. 

The  next  ceremony  through  which  the  candi- 
date is  made  to  pass  is  called  the  "rite  of  circum- 
ambulation,"  or  the  "symbolic  pilgrimage"  in  search 
of  light.  Before  entering  upon  this  dark  and  fruit- 
less journey,  however,  two  important  preliminaries 
must  always  be  observed — he  must  kneel,  that  prayer 
may  be  offered  for  him  to  the  «G.  A.  O.  T.  U.," 
by  some  infidel,  or  saloon-keeper,  and  while  kneeling 
he  must  also  publicly  acknowledge  his  confidence  in 
the  god  of  the  lodge,  as  he  has  already  at  the  door 
publicly  declared  the  uselessness  of  faith  in  the  God 
of  the  Bible. 

This  prayer  and  confession  of  faith  have  already 
been  discussed  on  pages  164  and  1 66,  and  need  not  be 
further  referred  to  here,  except  merely  to  add  that 
ths  Worshipful  Master  "takes  him  by  the  right 
hand,  orders  him  to  arise,  follow  his  conductor,  anci 
fear  no  danger." 


RITE    OF    CIRCUMAMBULATION 


269 


The  Senior  Deacon 
now  takes  him  by  the 
right  arm,  as  you  see  in 
the  accompanying  figure, 
and  conducts  him  once 
round  the  lodge  room  in 
the  first  degree,  twice 
round f  in  the  second  de- 
gree, and  three  times 
round  the  lodge  in  the 
third  degree ;  the  Master, 
or  Qhaplain,  in  the  mean- 
time reading  Psalm  133, 
Amos  yii.  7,  8,  and 
Eccles.  xii.,  respectively. 
The  dotted  lines  in  the  figure  on  the  following 
page  represent  the  course  they  pursue.  Starting  at  the 
point  A,  where  the  candidate  has  been  kneeling,  they 
pass  towards  the  East,  and  thence  by  way  of  the 
South  to  the  West,  and  so  round  by  the  North  to  the 
East  again,  stopping  in  front  of  the  Junior  Warden's 
station  in  the  South  at  B.  This  is  termed  the  "rite  of 
the  symbolic  pilgrimage,"  or  "rite  of  circumambula- 
tion,"  and  its  origin  is  accouned  for  as  follows,  by 
the  manuals  and  text  books  of  the  order. 

In  the  "Manual  of  the  Lodge,"  by  Mackey,  p. 
24,  we  read : — 

"The  circumambulation  among  the  pagan  nations 


270 


THE  MASTER'S  CARPET. 


TREAS. 

* 


S.  D. 


EAST. 

W.  M. 


SEC7Y. 
* 


RITE    OF    CIRCUMAMBULATION.  2^1 

referred  to  the  great  doctrine  of  Sabaism,  or  sun- 
worship.  Freemasonry  alone  has  preserved  the 
primitive  meaning,  which  was  a  symbolic  allusion 
to  the  sun,  as  the  source  of  physical  light  and  the 
most  wonderful  work  of  the  'Grand  Architect  of  the 
Universe.'  The  lodge  represents  the  world ;  the  three 
principal  officers  represent  the  sun  in  her  three  prin- 
cipal positions — at  rising,  at  meridian,  and  at  setting. 
The  circumambulation,  therefore,  alludes  to  the  ap- 
parent course  of  the  solar  orb,  through  these  points 
around  the  world." 

This  proves  beyond  the  shadow  of  a  doubt,  that 
Masonry  is  the  religious  philosophy  of  the  old  Baal, 
or  sun-worshipers,  revived,  and  that  the  sun-god  is 
constantly  referred  to  in  this,  as  in  all  the  other  cere- 
monies of  initiation. 

Again,  in  Pierson's  "Traditions,"  p.  32: — 

"In  the  rite  of  circumambulation,  we  find  another 
ceremony  borrowed  from  the  ancient  Freemasonry, 
that  was  practiced  in  the  MYSTERIES.  In  ancient 
Greece,  when  the  priests  were  engaged  in  the  rite  of 
sacrifice,  they  and  the  people  always  'walked'  three 
times  round  the  altar,  while  singing  a  sacred  hymn. 
In  making  this  procession,  great  care  was  taken  to 
move  in  imitation  of  the  course  of  the  sun.  For  this 
purpose,  they  commenced  at  the  east,  and  passing 
by  the  way  of  the  south  to  the  west,  and  thence  by 
the  north,  they  arrived  at  the  east  again." 

This  is  an  exact  description  of  the  Masonic  "rite 
of  circumambulation,"  and  in  the  absence  of  any 
further  testimony,  even,  is  sufficient  of  itself  to  estab- 
lish the  identity  of  Freemasonry,  with  the  "Ancient 
Mysteries,"  or  the  "secret  worship"  of  Baal  or  the 
sun-god. 


272  THE  MASTER'S  CARPET. 

Again,  on  the  same  page,  we  read : — 

"Among  the  Romans,  also,  the  rite  of  circum- 
ambulation  was  always  used  in  the  rites  of  sacrifice  of 
expiation,  or  purification." 

And  again,  on  p.  33:— 

"Among  the  Hindoos,  the  same  rite  of  circum- 
ambulation  has  always. been  practiced.  A  Brahmin, 
upon  rising  from  bed  in  the  morning,  having  first 
adored  the  sun,  while  directing  his  face  to  the  East, 
then  walks  toward  the  West,  by  the  way  of  the 
South,  saying  at  the  same  time,  'I  follow  the  course 
of  the  sun.'  The  same  ceremony  was  in  use  in  the 
Druidical  rites.  The  priests  always  made  three  cir- 
cuits from  east  to  west,  by  the  right  hand  around  the 
altar,  accompanied  by  all  the  worshipers." 

And,  Mr.  Grand  Captain  General  Pierson,  in 
explaining  the  number  of  revolutions  to  be  made, 
and  the  particular  line  of  march  which  the  candidate 
must  pursue,  explains  very  clearly  the  true  import 
and  the  origin  of  this  particular  rite.  He  says, 

In  the  "Traditions  of  Freemasonry,"  p.  33: — 

"It  will  be  well  for  the  Masonic  student,  in 
tracing  out  these  analogies," —  i.  e.  the  analogies  be- 
tween Freemasonry  and  the  Ancient  Mysteries, — "to 
constantly  bear  in  mind  that  in  the  'rite  of  circum- 
ambulation'  the  number  of  revolutions  may,  and 
does  vary,  according  to  different  contingencies,  al- 
though, of  course,  the  number  three  is  most  import- 
ant as  a  mystic  and  sacred  number,  but  that  at  all 
times  the  ceremony  must  be  performed  with  the 
course  of  the  sun,  turning  to  the  right,  and  having 
the  altar  on  the  right  hand." 

This  is  precisely  the  manner,  as  will  be  seen 
from  the  above  figure,  in  which  this  particular  rite 


RITE    OF    SECRECY.  2^3 

Is  performed  now,  and  from  the  minute  description 
given  of  it  as  it  existed  in  the  secret  worship  of 
Baal,  it  will  be  observed  at  once,  how  anxious  our 
Masonic  teachers  are  to  prove  that  it  has  been  re- 
vived without  any  material  change,  and  that  it  occu- 
pies the  very  self-same  position  to-day  in  Freema- 
sonry that  it  formerly  did  in  the  "Ancient  Mysteries." 
"RITE  OF  SECRECY." 

The  next  ceremony  demanding  our  attention  is 
the  rite  of  secrecy,  which  is  performed  in  the  follow- 
ing manner: 

The  candidate  having  passed  through  the  rite 
of  the  "  symbolic  pilgrimage,"  and  having  made  the 
same  public  confession  before  the  three  principal  offi- 
cers of  the  lodge,  in  the  South,  West  and  East 
respectively,  as  he  made  at  the  door,  he  is  ordered 
by  the  Worshipful  Master,  or  "  Chief  Hierophant," 
to  be  reconducted  to  the  Senior  Warden  in  the  West, 
where  he  is  taught  how  to  approach  the  East,  by 
one,  two,  or  three,  upright  regular  steps,  as  the  case 
may  be,  and  then  caused  to  kneel  at  the  altar  in 
"due  form" 

The  figure  on  next  page  represents  the  candidate 
in  this  "  due  form  "  in  the  Entered  Appi  entice  degree 
kneeling  on  his  naked  left  knee,  his  right  forming 
a  square,  his  left  hand  supporting  the  Holy  Bible, 
Square  and  Compass,  and  his  right  resting  thereon, 
in  which  cl-ie  form  he  takes  the  obligation  of  a 


274 


THE    MASTER^    CARPET. 


Mason,  and  which  constitutes  the  "rite  of  secrecy." 
Before  him  stands  the  Worshipful  Master,  adminis- 
tering the  obligation,  and  behind  him  the  Senior 
Deacon  or  Conductor.  (See  "Hand  Book,"  p.  73.) 


Rite  of  Secrecy  and  Goddess  Fides. 

The  "due  form,"  of  course,  like  the  "rite  of 
induction"  and  the  "rite  of  circumambulation," 
varies  in  the  different  degrees,  and  is  correctly  repre- 
sented in  the  two  remaining  figures  on  page  280. 

And  now  what  is  the  origin  of  this  ceremony? 
And  why  are  Masonic  candidates  sworn,  and  in  this 
peculiar  manner?  , 

The  "Freemason's  Guide,"  by  Sickles,  p.  62, 
gives  us  the  reason  in  the  following  language: 

"Among  the  ancients — £  e,  in  the  Mysteries— 


RITE    OF    SECRECY.  275 

silence  and  secrecy  were  considered  virtues  of  the 
highest  order.  The  Egyptians  worshiped  Harpo- 
crate'j,  the  god  of  secrecy,  raised  altars  in  his  name, 
and  wreathed  them  with  garlands  of  flowers. 
Among  the  ancient  Romans,  too,  these  virtues  were 
not  less  esteemed,  and  a  distinguished  Latin  poet 
tells  us,  'for  faithful  silence  also  there  is  a  sure  re- 
ward.' " 

But  in  performing  this  "rite  of  secrecy,"  it  will 
be  remembered,  and  also  may  be  noticed  from  the  fig- 
ure on  the  opposite  page,  that  the  candidate  must  al- 
ways face  the  east  and  place  his  right  hand  upon 
the  Bible,  Square  and  Compass;  and  in  explaining 
this  ceremony,  the  Masonic  authors  refer  to  these 
two  peculiar  features  of  the  rite  as  identifying  it, 
beyond  the  possibility  of  a  doubt,  with  similar 
customs  which  prevailed  in  the  old  Baal  worship. 

"Traditions  of  Freemasonry,"  by  Pierson,  p.  34: 

"An  oath  taken  with  the  face  toward  the  east" 
— /.  e.  in  the  mysteries — "was  deemed  more  solemn 
and  binding  than  when  taken  with  the  face  toward 
any  other  cardinal  point." 

In  the  "General  Ahiman  Rezon,"  by  Sickles, 
p.  73,  we  read: — 

"The  right  hand  has  in  all  ages  been  deemed 
an  emblem  of  fidelity  and  the  ancients  worshiped 
deity  under  the  name  Fides,  or  Fidelity,  which 
was  sometimes  represented  by  two  right  hands 
joined  and  sometimes  by  two  human  figures  hold- 
ing each  o:her  by  the  right  hand."  (vSee  "Hand 
Book,"  p.  89.) 

In  the  engraving  on  p.  274,  illustrating  this 
particular  rite,  a  small  figure  will  be  noticed  at  the 


276 


top — -'two  right  hands  joined."  This  represents  Fi- 
des, the  goddess  of  secrecy,  as  this  idol  is  dis- 
played in  every  Masonic  lodge  and  chart  and  manu- 
al of  any  note  in  the  world. 
The  accompanying  figure  also 
of  "two  human  figures  hold- 
ing each  other  by  the  right 
hand,"  to  which  the  above 
ritual  refers,  is  another  repre- 
sentation of  the  god  of  secre- 
cy, and  is  copied  from  "Webb's 
Monitor,"  by  Dr.  Robert  Morris. 

Past  Grand  Master  Pierson  in  his  "  Traditions," 
p.  37,  in  explaining  the  use  of  the  right  hand  in 
the  Masonic  obligations  refers  to  this  idol  as  follows: 

u  The  temple  of  this  goddess  (Fides)  was  first 
consecrated  by  Numa,  and  when  they  promised 
anything  of  old  they  gave  the  right  hand  to  pledge 
it,  as  we  do,  therefore  she  is  represented  as  giving 
her  right  hand  and  sometimes  her  two  hands  con- 
joined. Chartarius,"  he  says  "  more  fully  describes 
this  by  observing  that  the  proper  residence  of  faith 
or  fidelity  was  thought  by  the  ancients  to  be  in  the 
right  hand.  And  therefore,  this  diety  was  some- 
times represented  by  two  right  hands  joined." 

And  in  the  "  Manual  of  the  Lodge,"  by  Mackey, 
p.  41,  we  read: — 

"  Numa  was  the  first  who  erected  an  altar  to 
Fides,  under  which  name  the  goddess  of  oaths  and 
honesty,  was  worshipped.  Obligations  taken  in  HER 


RITE    OF    SECRECY.  277 

NAME,  were  considered  as  more  inviolable  than  any 
other." 

And  so  Freemasonry  has  not  only  "borrowed" 
or  "revived"  the  rite  of  secrecy  from  the  "  Ancient 
Mysteries"  of  Baal,  but  it  has  actually  borrowed, 
and  regards  with  religious  veneration,  the  idol  god- 
dess, in  whose  name  the  obligations,  or  oaths  of 
secrecy  were  always  administered. 

THE    MASONIC    PENALTIES. 

But  there  is  another  peculiar  feature  of  the  rite 
of  secrecy,  to  which  all  our  Masonic  writers  very 
minutely  refer  as  connecting  it  even  still  more  closely 
with  the  "  Ancient  Mysteries  "  of  pagan  worship. 

Attached  to  every  Masonic  obligation,  is  a  most 
terrible  and  barbarous  death  penalty.  In  the  first 
degree,  it  is  to  have  the  throat  cut  across,  and  the 
tongue  torn  out  by  its  roots;  in  the  second,  it  is  to 
have  the  left  breast  torn  open,  and  the  heart  plucked 
out.  and  in  the  Master  Mason's  degree,  it  is  to  have 

*  O  * 

the  body  severed  in  twain,  the  bowels  taken  from 
thence  and  burned  to  ashes.  These  horrible  penal- 
ties, under  which  every  Masonic  candidate  must  bind 
himself  for  the  disclosure  of  a  stupid,  foolish  sign,  or 
grip  of  the  thumb  on  a  particular  knuckle,  are  too 
revolting  to  demand  any  comment,  and  as  a  cele- 
brated Chicago  detective,  himself  once  a  Mason, 
truthfully  expresses  it,  "are  but  simply  the  wicked 
consummation  of  outrageous  brutality." 


278  THE  MASTER'S  CARPET. 

But  why  are  these  sanguinary  penalties  attached 
to  the  Masonic  degrees?  And  why  are  Masonic 
candidates  bound  by  such  abominable  imprecations? 

We  find  the  answer  as  usual  in  the  text  books 
and  manuals  of  the  lodge. 

In  the  "  Traditions  of  Freemasonry,"  by  Pier- 
son,  p.  35,  we  read : — 

"  A  most  solemn  method  of  confirming  an  oath 
i.  e:'m  the  "  Mysteries,"  was  by  placing  a  drawn 
sword  across  the  throat  of  the  person  to  whom  it 
was  administered,  and  invoking  heaven,  earth  and  sea 
to  witness  the  ratification.  Among  the  Druids  it  was 
a  necessary  duty  of  the  bards  to  unsheath  the  sword 
against  those  who  had  forfeited  their  obligation  by 
divulging  any  of  the  secrets  of  the  order.  In  this 
respect,  their  custom  was  the  same  as  that  of  all 
other  nations." 

The  italics  in  these  extracts  are  Pierson's  own, 
and  are  evidently  intended  to  terrify  the  Masonic 
reader  into  the  belief,  that  he  in  like  manner  forfeits 
his  life  should  he  ever  dare  to  divulge  any  of  the 
buffoon  jugglery  of  the  lodge. 

And  lastly,  in  describing  the  "secret  initiations 
of  Greece,"  the  venerable  Dr.  Oliver,  in  his  "Historv 
of  Initiation,  p.  82,  gives  a  clearer  insight,  perhaps, 
than  any  hitherto  furnished,  for  the  reason  why 
Masonic  obligations  are  administered,  and  why  death 
penalties  are  attached: — 

"These  rites,  he  says,  "were  known  under  the 
high  and  significent  appellation  of  the  Mysteries,  and 
even  in  them  a  sub-division  had  been  made,  because 


RITE    OF    SECRECY.  279 

it  was  thought  dangerous  to  entrust  the  ineffable 
secrets  to  any  but  a  select  and  chosen  few,  who  were 
prepared  for  a  new  accession  of  knowledge  by  pro- 
cesses at  once  seduetive  and  austere,  and  bouna  to 
secrecy  by  FEARFUL  OATHS  and  penalties  of  the 
most  sanguinary  character.  Death  shall  be  his  penalty, 
who  divulges  the  mysteries." 

From  all  the  foregoing  Masonic  testimony  then, 
we  learn  two  undeniable  facts :  First,  that  every  rite 
and  ceremony  of  the  lodge  room,  so  far,  has  been 
wholly  and  literally  revived  from  the  "Ancient  Mys- 
teries," and  second,  that  all  the  so-called  oaths  of 
Masonry,  the  mode  of  their  administration,  the  posi- 
tion, or  due  form  in  which  they  must  be  assumed 
the  fearful  sanguinary  death  penalties  attached  to 
each,  and  even  the  very  images  of  the  idol  in  whose 
name  these  obligations  are  taken,  are  simply  so  many 
pagan  customs,  borrowed  from  the  secret  worship  of 
Baal,  by  the  "Masonic  fathers"  during  the  period  from 
17 17  to  1738,  and  therefore,  without  entering  further 
into  any  lengthened  argument  against  the  legality, 
or  validity  of  these  obligations,  it  will  at  once  be 
apparent  to  every  honest  mind,  that  being  sinful  and 
idolatrous  from  beginning  to  end,  they  not  only  are 
not  binding  on  the  conscience  of  any  candidate,  but 
that  the  very  fact  of  assuming  such  horrid  oaths  from 
the  first,  was  a  gross  violation  of  the  law  of  God, 
and  ought  at  once  to  be  repented  of. 

In  assuming  the  oligation  in  the  Fellow  Craft 
degree,  the  candidate  has  his  right  hand  on  the 


280 


THE     MASTER'S    CARPET. 


Bible,  Square  and  Compass,  and  his  left  forming  a 
right  angle  as  in  Fig.  2,  while  in  the  Master's  and  all 
subsequent  degrees,  both  hands  rest  upon  the  "three 
great  lights"  as  represented  in  Fig.  3. 

Fig.  2. 


CHAPTER   XII. 

RITE  OF  ILLUMINATION. — Virtues  of  a  hoodwink.— 
Rite  of  Intrusting.  —  Rite  of  Investiture. — Ma- 
sonry undoubtedly  the  worship  of  Baal. 

The  initiatory  ceremonies  of  Freemasonry,  in 
any  of  its  degrees,  might  be  properly  divided  into 
three  separate  periods:  First,  the  period  of  prepara- 
tion in  the  ante-room,  concluding  with  the  admission 
of  the  candidate  into  the  lodge ;  secondly,  the  period 
of  darkness  and  gloom,  or  the  hoodwink  period, 
during  which,  the  first  three  religious  rites  of  "  In- 
duction," "  Circumambulation,"  and  "  Secrecy,"  are 
performed,  and  lastly,  the  period  of  light  embracing 
the  three  remaining  ceremonies  of  "  Illumination," 
"Intrusting,"  and  "Investiture,"  and  during  which 
also,  the  pretended  secrets  of  the  order  are  commu- 
nicated to  the  candidate,  and  the  symbolic  philosophy 
of  the  system  is  explained.  We  are  now  entering 
upon  a  discussion  of  the  ceremonies  and  symbols  of 
the  last  period. 

"RITE  OF  ILLUMINATION." 

The  "rite  of  secrecy"  being  concluded,  as  already 
described,  and  the  initiate  having  been  kept  during 
all  this  time,  in  a  wretched  condition  of  darkness, 


282  THE  MASTER'S  CARPET 

symbolizing  the  darkness  of  his  mind,  to  which  he 
has  several  times  already  made  public  confession,  he 
has  now  arrived  at  that  particular  stage  in  the  initia- 
tory ceremonies  when  he  must  be  Masonically 
restored  to  light,  which  is  done  in  the  following 
manner: — 

The  Worshipful  Master  resumes  his  hat,  and 
stepping  back  a  few  paces,  demands  of  the  candidate: 
"Bro.  Hunt,  in  your  present  condition,  what  do  you 
most  desire  ?" 

The  newly  obligated  minister,  prompted  by  the 
Senior  Deacon,  very  mildly  answers,  "Light  in  Ma- 
sonry." 

The  Master  then  continues,  in  a  sort  of  serio- 
comic tone:  "Bro.  Senior  Deacon  and  brethren, 
stretch  forth  your  hands,  and  assist  me  in  bringing 
this  brother  from  darkness  to  light  in  Masonry.  In 
the  beginning,  God  created  the  heavens  and  the  earth, 
and  the  earth  was  without  form,  and  void,  and  dark- 
ness was  upon  the  face  of  the  deep,  and  the  Spirit 
of  God  moved  upon  the  face  of  the  waters;  and  God 
said:  Let  there  be  light,  and  there  was  light. 
And  now,  in  humble  commemoration  of  which 
ancient  events,  I  Masonically  say:  Let  there  be 
light."  ("Hand  Book,  p,"  76.) 

Just  as  this  word  "light"  is  pronounced  by 
the  Master,  both  himself  and  all  the  brethren,  who 
are  arranged  in  two  rows  on  either  side  of  the  altar, 
bring  their  hands  in  front  of  the  body  to  the  due- 


RITE    OF    ILLUMINATION.  2«3 

guard  of  a  Mason,  as  represented  in  the 
annexed  figure;  at  the  same  time  the 
Senior  Deacon,  who  is  standing  behind 
the  candidate,  swiftly  snatches  the  hood- 
wink from  off  his  eyes,  and  the  Master 
concludes :  "  and  there  is  light." 
__  In  some  lodges  at  the  word  "light" 
the  Master  and  brethren  clap  their  hands 
and  stamp  loudly  on  the  floor,  representing  a  shock, 
and  hence,  this  ceremony  is  sometimes  also  called 
"  the  shock  of  enlightenment." 


The  above  figure    correctly    represents  the  per- 
formance of  this  wonderful  Masonic  ceremony.     The 


284  THE  MASTER'S  CARPET. 

Worshipful  Master  in  front  of  the  candidate  under 
the  due-guard  of  a  Mason — the  Senior  Deacon  be- 
hind him,  snatching  off  the  hoodwink,  the  altar  be- 
fore him,  the  Holy  Bible,  Square  and  Compass, 
the  three  burning  tapers,  and  last  of  all,  himself,  a 
half  naked,  shivering  wretched  forsworn  sinner. 

And  now,  our  next  inquiry  must  be,  whence 
did  this  ceremony  come?  And  why  has  it  a  lo- 
cation and  a  name  in  the  Masonic  system?  We 
are  authoritatively  answered,  as  usual,  by  the  ac- 
credited teachers  of  the  lodge. 

In  the  "  Freemason's  Guide,"  by  Sickles,  p. 
64,  we  read: — 

THE  RITE  OF  ILLUMINATION  is  a  very  an- 
cient ceremony,  and  constitutes  an  important  feature 
in  all  the  mysteries  of  the  early  ages.  In  the 
Egyptian,  Cabirian,  Sidonian,  Eleusinian,  Scandi- 
navian and  Druidical  rituals  it  held  a  prominent 
place,  and  in  them  all  represented  the  same  ideas. 
It  marked  the  termination  of  the  mystic  pilgrimage 
through  gloom  and  night,  (or  darkness,)  and  was 
emblematical  of  that  moral  and  intellectual  light, 
which  pours  its  divine  radiance  on  the  mind  after  ii 
has  conquered  the  prejudice,  and  passion,  and  ignor- 
ance, with  which  it  has  so  long  been  struggling." 

And  Dr.  Albert  G.  Mackey,  in  finding  a  parcllc- 
for  the  pretended  demand  of  the  candidate  for  Mu- 
sonic  light,  as  explained  in  the  ritual,  as  already 
quoted,  declares  in  his  "  Symbolism  of  Freemasonry," 
p.  149:— 

"  He  craves  an  intellectual  illumination,  which 


RITE    OF    SECRECY.  285 

will  dispel  the  darkness  of  mental  and  moral  ignor- 
ance, and  bring  to  his  view,  as  an  eye-witness,  the 
sublime  truths  of  religion,  philosophy  and  science, 
which  it  is  the  great  design  of  Freemasonry  to  teach. 
In  all  the  ancient  systems,  this  reverence  for  light,  as 
the  symbol  of  truth,  was  predominant  in  the  mysteries 
of  every  nation;  the  candidate  was  made  to  pass 
through  scenes  of  utter  darkness,  and  at  length  ter- 
minated his  trials  by  an  admission  to  the  splendidly 
illuminated  sacellum,  or  sanctuary?  where  he  was  said 
to  have  attained  pure  and  perfect  light,  and  where 
he  received  the  necessary  instructions,  which  were 
to  invest  him  with  that  knowledge  of  the  divine 
truth,  which  it  had  been  the  object  of  all  his  labors 
to  gain,  and  the  design  of  the  institution  into  which 
he  had  been  initiated  to  bestow." 

From  this  description,  we  are  enabled  to  form  a 
pretty  accurate  idea  of  the  very  high  estimation  in 
which  this  particular  ceremony  was  formerly  held 
in  the  "  Ancient  Mysteries,"  and  the  wonderful  bene- 
fits so  boastingly  claimed  for  it  in  the  Masonic  sys- 
tem, are  fully  set  forth  in  the  following  brief  ex- 
tract from  the  lodge  Manual. 

In  the  "  Freemason's  Guide,"  by  Sickles,  p. 
63,  we  read: — 

"  The  material  light  which  is  thus  afforded  him  is 
succeeded  by  an  intellectual  illumination  which 
serves  to  enlighten  his  path  on  the  journey  from 
this  world  to  the  next."  And  Past  Grand  Master 
JMackcy  adds  that  this  "  rite  of  illumination,"  or 
'shock  of  enlightenment,'  "is  a  symbol  of  the  birth 
of  intellectual  light  and  the  dispersion  of  intellect- 
ual darkness."  "  Manual  of  the  Lodge,"  p.  29,  30. 

What  an  extraordinary  ceremony  this  pagan 
rite  of  illumination  is,  to  be  sure!  And  what 


286  THE  MASTER'S  CARPET. 

astonishing  virtue  there  is  in  an  old  hoodwink  after 
all!  Why,  it  is  a  hundred  fold  better  than  any- 
thing to  be  found  in  the  Romish  Church,  with  all 
her  boasted  apostolical  succession  and  pretended 
sanctity.  In  Romanism  a  man  must  go  to  confess- 
ion quite  often  and  get  the  priest's  absolution,  he 
must  do  a  large  amount  of  fasting  —  use  immense 
quantities  of  holy  water,  walk  on  his  knees  from 
image  to  image  in  the  chapel,  doing  penance,  pay 
at  least  from  nine  to  a  dozen  visits  to  the  most 
popular  Churches  in  any  of  our  large  cities,  saying 
so  many  prayers  at  each,  to  secure  a  few  years'  in- 
dulgence from  the  Pope,  wear  charms,  beads, 
crosses,  agues  deii  and  a  host  of  other  silly  trinkets 
on  his  person,  and  when  dying,  he  must  have  holy 
oil  rubbed  on  his  body,  with  the  priest's  thumb, 
and  all  this  to  "enlighten  his  path  on  his  journey 
from  this  world  to  the  next."  But  pshaw!  That's 
all  miserable  superstition!  Let  him  only  go  into  a 
Masonic  lodge,  dressed  in  an  old  pair  of  drawers, 
a  slipper,  a  hoodwink,  a  cable-tow  and  writh  nearly 
one-half  his  body  naked,  and  let  him  trot  round 
there  for  an  hour  or  so,  like  a  schoolboy  playing 
at  blind-man's-buff,  and  then,  when  the  old  hood- 
wink is  removed,  he  becomes  "intellectually  illu- 
minated," his  mind  becomes  thoroughly  enlightened, 
the  darkness  of  his  soul  is  all  dispelled,  the  "  new 
birth"  is  fully  accomplished  and  do  what  he  will 


RITE    OF    ENTRUSTING.  287 

thereafter,  except  to  secede  from  Masonry,  he  has 
secured  for  himself  a  safe  passport  to  the  "Grand 
Lodge  above."  And  yet,  with  all  this,  we  are  pos- 
itively assured  by  our  Masonic  teachers,  as  in  the 
above  quotation,  that  this  ceremony  of  the  "shock 
of  enlightenment"  has  been  wholly  borrowed  from 
the  secret  worship  of  the  "Ancient  Mysteries." 
"Pah!  'Tis  rank!  It  smells  to  heaven." 

RITE    OF    INTRUSTING. 

The  "rite  of  intrusting"  next  demands  our  at- 
tention and  is  performed  as  follows:  The  hoodwink 
being  removed,  as  above  explained,  and  the  "shock 
of  enlightenment"  completed  with  all  its  intellect- 
ual accompaniments,  the  Worshipful  Master  ap- 
proaches the  altar,  before  which  the  candidate  is 
still  kneeling,  and  points  out  to  him  the  three 
great  and  the  three  lesser  lights  as  already  ex- 
plained (on  page  133).  He  then  steps  back  a  few 
paces  and  advancing  again  towards  the  altar,  by 
"one  upright  regular  step"  with  his  left  foot,  brings 
the  heel  of  the  right  foot  to  the  hollow  of  the 
left,  forming  what  Masonry  very  scientifically  calls 
"the  angle  of  an  oblong  square,"  making  at  the  same 
time  the  due-guard  and  sign  of  a  Mason.  ("Hand 
Book,"  p.  39.) 

He  then  approaches  the  altar  a  second  time,  and 
taking  the  candidate  by  the  right  hand  as  in  ordinary 


288 


THE    MASTERS    CARPET. 


hand  shaking  entrusts  him  with  the    wonderful  se- 
crets of  this  degree  as  follows: — 

"Bro.  Hunt,"  he  says  "in  token  of  friendship  and 
brotherly  love,  I  have  now  the  pleasure  of  present- 
ing you  with  my  right  hand,  and  with  it  the  grip 
and  'word  of  an  Entered  Apprentice  Mason,  but  as 
you  are  yet  uninstructed,  brother  Senior  Deacon  will 
answer  for  you." 


I  hail.  A. — I  conceal.  «^>. — What  do  you 
conceal  ?  A. — All  the  secrets  of  Masons  in  Masonry 
to  which  this  token  alludes.  Jg. — What  is  this? 
(pressing  his  thumb-nail  on  the  first  knuckle.)  A. — 
The  grip  of  an  Entered  Apprentice  Mason.  Jg. — 
Has  it  a  name?  A. — It  has.  jg. — Will  you  give  it 
to  me?  A. — I  did  not  so  receive  it,  neither  will  I  so 
impart  it.  jg. — How  will  you  dispose  of  it?  A. — 
I  will  letter  and  syllable  it.  Jg. — Letter  it  and  be- 
gin. A. — Begin  you.  Jg. — Nay  you  must  begin. 


RITE    OF    INTRUSTING.  289 

Senior  Deacon: — A. 
Worshipful  Master: — B. 
Senior  Deacon: — O. 
Worshipful  Master: — Z,. 
Senior  Deacon: — Az. 
Worshipful  Master: — Bo. 
Senior  Deacon : — Bcaz. 

This  constitutes  the  "rite  of  intrusting,"  and  is 
correctly  represented  in  the  figure  on  p.  288.  What  a 
very  dignified  position  this  is  for  a  Doctor  of  Divinity 
to  occupy!  Aiid  how  exceedingly  intellectual  it 
must  be  to  go  over  all  the  foregoing  miserable  stuff 
in  a  Masonic  lodge  room,  with  a  saloon  keeper,  or 
gambler! 

And  now  let  us  hear  what  Freemasonry  teaches 
in  regard  to  the  antiquity  of  this  rite,  and  what  ex- 
planation it  gives  of  its  present  position  as  a  Masonic 
ceremony  of  vast  importance. 

In  the  "Symbolism  of  Freemasonry,"  by 
Mackey,  p.  147,  we  read: — 

"The  rite  of  intrusting,  to  which  we  are  now 
to  direct  our  attention,  will  supply  us  with  many 
important  and  interesting  symbols.  There  is  an 
important  period  in  the  ceremony  of  Masonic 
initiation,  when  the  candidate  is  about  to  receive 
a  full  communication  of  the  mysteries  through  which 
he  has  passed,  and  to  which  the  trials  and  labors 
which  he  has  undergone  can  only  entitle  him.  This 
ceremony  is  technically  called  the  rite  of  intrusting, 
because  it  is  then  that  the  aspirant  begins  to  be 
intrusted  with  that  for  the  possession  of  which  he 


290  THE  MASTER'S  CARPET. 

was  seeking.     IT  is  EQUIVALENT  TO  WHAT  IN  THE 

ANCIENT  MYSTERIES  WAS     CALLED  the  autopsy,     or 

the  seeing  of  what  only  the  initiated  were  permitted 
to  behold." 

Thus,  it  will  be  noticed,  we  are  not  left  in  any 
doubt  as  to  the  origin  of  this  rite.  In  the  "Ancient 
Mysteries,"  or  secret  worship  of  the  "sun-god,"  it 
occupied  the  same  position  that  it  does  in  Freema- 
sonry to-day. 

But  hear  again  what  General  Grand  High  Priest 
Mackey  says  on  p.  148: — 

"This  rite  of  intrusting  is  of  course  divided 
into  several  parts  or  periods,  for  the  aporreta,  or 
secret  things  of  Masonry,  are  not  to  be  given  at  once, 
but  in  gradual  progression.  It  begins,  however,  with 
the  communication  of  LIGHT,  which,  although  but  a 
preparation  for  the  development  of  the  mysteries, 
which  are  to  follow,  must  be  considered  as  one  of 
the  most  important  symbols  in  the  whole  science  of 
Masonic  Symbolism." 

And  again,  on  p.  149,  he  further  explains: — 

"In  all  the  Ancient  Mysteries  this  reverence  for 
light  as  the  symbol  of  truth  was  predominant.  Light 
was  in  accordance  with  this  old  religious  sentiment, 
the  great  object  of  attainment  in  all  the  Ancient 
(religious)  Mysteries." 

But  Dr.  Oliver,  perhaps  more  than  any  other 
Masonic  writer  of  modern  times,  has  given  the 
best  description  of  the  mode  of  initiation  into  the 
"Mysteries,"  the  internal  arrangement  of  the  cav- 
erns in  which  the  ceremonies  were  performed,  the 


RITE    OF    INTRUSTING.  29! 

positions  of  the  various  officers  in  conferring  the 
degrees,  and  especially  the  important  part  which 
this  identical  "rite  of  intrusting"  was  made  to  oc- 
cupy in  those  "ancient  secret  initiations."  He  re- 
lates in  his  "History  of  Initiation,"  p.  74?  m  des- 
cribing  the  "Mysteries  of  Persia,"  and  the  inner 
cavern  where  the  secrets  or  aporreta  were  commu- 
nicated, that: — 

"This  consecrated  place  was  brilliantly  illum- 
inated and  sparkled  with  gold  and  precious  stones. 
A  splendid  sun  and  starry  system  emitted  their 
dazzling  radiance  and  moved  in  order  to  the 
symphonies  of  heavenly  music.  Here  sat  the  Archi- 
magus  in  the  east,  elevated  on  a  throne  of  burn- 
ished gold,  crowned  with  a  rich  diadem,  decorated 
with  myrtle  boughs,  and  habited  in  a  flowing  tunic 
of  bright  cerulean  tincture;  round  him  were  arranged, 
in  solemn  order,  the  Presides,  or  dispensers  of  the 
Mysteries,  forming  altogether  a  reverend  assembly, 
which  covered  the  awe-struck  aspirant  with  profound 
feelings  of  veneration,  and  by  an  involuntary  impulse, 
frequently  produced  an  act  of  worship.  Here  he 
was  received  with  congratulations,  and  after  having 
entered  into  the  usual  engagements  for  keeping  se- 
cret the  sacred  rites  of  Mithras,  the  sacred  WORDS 
were  intrusted  to  him,  of  which  the  ineffable  Te- 
tractys,  or  name  of  God,  was  the  chief." 

This  is  an  exact  representation  of  the  interior  of 
any  of  our  aristocratic  lodges  of  Freemasonry  at  the 
present  time,  with  the  single  exception  of  the  orna- 
mentation of  gold  and  precious  stones. 

In  the  "Archimagus  seated  in  the  East,"  and 
gorgeously  attired,  we  find  the  prototype  of  our  own 


292  THE  MASTER'S  CARPET. 

Worshipful  Master,  clothed  in  his  gaudy  regalia,  and 
occupying  a  similar  station  in  the  Masonic  lodge. 
uThe  Presules,  or  dispensers  of  the  Sacred 
Mysteries,"  are  aptly  represented  by  the  Wardens 
and  Deacons,  "the  splendid  sun  and  starry  sys- 
tem" are  reproduced  by  the  illuminated  figure  of  the 
sun,  displayed  behind  the  Master's  chair,  and  by  the 
clouded  canopy  decked  with  stars,  which  adorns  the 
ceilings  of  our  lodge  rooms.  The  "congratulations" 
on  being  admitted;  the  solemn  engagements  to  keep 
secret  the  sacred  mysteries,  and  lastly  the  intrusting 
of  the  sacred  words  after  the  obligation  of  secrecy 
had  been  administered,  are  all  as  faithfully  represented 
to-day  in  any  well-governed  lodge  of  Masons  in  the 
United  States,  as  they  ever  were  in  the  brilliantly 
lighted  sacellum  of  the  ancient  Persian,  or  Egyptian 
initiations. 

"RITE    OF     INVESTITURE." 

The  last  rite  of  the  Masonic  initiatiory  cere- 
monies, and  the  one  which  next  demands  our  atten- 
tion is  called  the  "RITE  OF  INVESTITURE." 

The  candidate  having  received  the  new  birth  in 
the  rite  of  illumination,  and  having  been  mentally 
and  morally  enlightened  through  the  "rite  of  in- 
trusting" he  is  now  presented  with  the  lamb-skin, 
or  WHITE  LEATHER  APRON,  and  this  presentation  of 
the  apron,  and  teaching  him  how  to  wear  it,  is  called 
the  "rite  of  invest itzire" 


RITT    OF    INVESTITURE. 


The  annexed  engrav- 
ing represents  the 
Worshipful  Master 
presenting  the  candi- 
date with  "lamb-skin 
apron,"  and  which  he 
orders  him  to  carry  to 
the  Senior  Warden  in 
the  West,who  in  show- 
ing: him  how  to  wear  it 

O 

uses  the  following  for- 
mula.    "Hand  Book,"  p.  82. 

Senior  Warden: — Brother  Hunt,  Masonic  tradi- 
tion informs  us  that  at  the  building  of  King  Solomon's 
temple  there  were  various  classes  of  workmen,  each 
of  whom,  a^  a  distinctive  badge,  wore  their  aprons 
in  a  peculiar  manner.  Entered  Apprentices  being 
bearers  of  burden,  wore  theirs  with  the  bib  turned 
up,  to  prevent  their  clothes  from  being  soiled,  but  as 
stains  upon  the  apron  of  the  operative  workman 
would  bring  credit,  rather  than  disgrace,  yet  you 
being  a  Speculative  Mason,  are  expected  to  keep 
yours  unspotted  from  the  world.  You  are  therefore 
entitled  to  wear  yours  in  this  manner  while  work- 
i  \g  with  us  on  this  degree.  (He  turns  up  the  bib  of 
the  apron.) 

This  concludes  the  "rite  of  investiture"  and  its 
origin,  and  the  reason  for  its  performance  is  fully 
explained '  as  follows  in  the  text  book?  of  Free- 
masonry. 

In  the  ''General  Ahiman  Rezon,"  by  Sickles, 
p.  74:— 


294  THE  MASTER'S  CARPET. 

"The  npron  in  ancient  times — /.  e.  in  the  'An- 
cient Mysteries'- — was  a  universally  received  emblem 
of  Truth.  Among  the  Grecian  Mysteries,  the  can- 
didate was  invested  with  a  white  robe  and  apron. 
In  Persia,  the  investiture  was  exceedingly  splendid, 
and  succeeded  to  the  commission  of  light." 

In  Mackey's  "Manual  of  the  Lodge,"  p.  32,  we 
read : — 

"In  the  Persian  Mysteries  of  Mithras,  the  can- 
didate was  invested  with  a  white  apron.  In  the 
Brahminical  initiations  of  Hindostan,  the  Zennar,  or 
Sacred  Corn,  was  substituted  for  the  apron.  Even 
the  Japanese  in  their  rites  of  initiation  invest  their 
candidate  with  a  white  apron." 

Again,  in  the  "Symbolism  of  Freemasonry,"  by 
Mackey,p.  130: — 

"The  rite  of  investiture  called  in  the  collo- 
quially technical  language  of  the  order,  the  ceremony 
of  clothing,  brings  us  at  once  to  the  consideration 
of  that  well-known  symbol  of  Freemasonry,  the 
LAMB-SKIN  APRON.  This  rite  of  investiture,  or  the 
placing  upon  the  aspirant  some  garment  as  an  indica- 
tion of  his  appropriate  preparation  for  the-  ceremo- 
nies in  which  he  was  about  to  engage,  prevailed  in 
all  the  ancient  initiations" 

And  referring  to  its  ancient  use  in  the  Scandi- 
navian Mysteries,  he  adds: — 

"In  the  Scandinavian  rites,  where  the  military 
genius  of  the  people  had  introduced  a  warlike  species 
of  initiation,  instead  of  the  apron  we  find  the  candi- 
date receiving  a  white  shield,  which  was,  however, 
always  presented  with  the  accompaniment  of  some 
symbolic  instruction  not  very  dissimilar  to  that  which 
is  connected  with  the  Masonic  apron." 

And  again,  in  the  ''Traditions  of  Masonry,"  pp. 
43>44:— 


RITE    OP    INVESTITURE.  295 

"There  is  no  one  of  the  symbols  of  Masonry 
more  important  in  its  teachings,  or  more  interesting 
in  its  history,  that  that  of  the  lambskin  or  'white 
leather  apron." 

"The  apron,  or  girdle,  in  ancient  times  was  a 
universally  received  emblem  of  truth  and  passive 
duty"  "Among  the  primitive  Masons," — /.  e.,  the 
ancient  sun-worshipers — "this  badge  received  a 
characteristic  distinction  from  its  peculiar  color  and 
material,  and  was,  indeed,  an  unequivocal  mark  of 
superior  dignity.  The  investiture  of  the  apron  form- 
ed an  essential  part  of  the  ceremony  of  initiation,  and 
was  attended  with  rites  equally  significant  and  im- 
pressive." 

Again,  on  p.  45,  we  read: — 

"When  a  candidate  was  initiated  into  the  'An- 
cient Mysteries,'  he  was  esteemed  regenerate,  and 
he  was  invested  with  a  WHITE  garment  and  apron  as 
a  symbol  of  his  newly  attained  purity." 

"Among  the  Greeks,  the  garment  of  initiation 
was  'white,  because,  says  Cicero,  white  is  a  color  most 
acceptable  to  the  gods." 

"The  Japanese,  for  among  them  we  find  the 
Mysteries,  present  the  candidate  with  a  loose  tunic 
and  'white  apron.  And  in  the  last  degree  of  the 
Druidical  rites  the  candidate  was  solemnly  invested 
with  a  flowing  robe  of  the  purest  'white" 

It  may  perhaps  be  worthy  of  remark,  that  in 
alluding  here  to  the  Japanese  "Mysteries,"  Past 
Grand  Master  Pierson  uses  the  present  tense,  thus 
indicating  that  sun-worship  is  still  the  prevailing  re- 
ligion of  that  country,  and  this  being  the  case,  how, 
it  may  be  asked,  can  a  Masonic  Missionary  consist- 
ently request  a  Japanese  pagan  to  forsake  the  prac- 


296  THE  MASTER'S  CARPET 

tice  of  his  secret  pagan  ceremonies,  when  he  him- 
self has  been  initiated  into  the  very  self-same  rites 
and  has  absolutely  sworn  to  "conform  to,  abide  by, 
and  maintain,  and  support"  the  very  same  idolatry 
forever. 

And  referring  to  the  apron  as  being  "in  pri- 
mitive times  rather  an  ecclesiastical  than  a  civil  de- 
coration," Mr.  Pierson  goes  on  to  say  in  his  clos- 
ing remarks  on  the  "rite  of  investiture" — "Trad- 
itions of  Freemasonry,"  p.  47: — 

"This  is  a  collateral  proof  of  the  fact  that  Ma- 
sonry was  originally  incorporated  with  the  various 
systems  of  divine  worship  used  by  every  people  in 
the  ancient  world.  *  *  If  Masonry  retains  the 
symbol  or  shadow,  it  cannot  have  renounced  the 
reality  or  substance." 

And  hence,  unquestionably,  the  Masonic  philo- 
sophy must  be  one  in  form  and  substance  wTith 
those  various  systems  of  divine  worship — the  "An- 
cient Mysteries" — with  which  it  was  "originally  in- 
corporated," and  so  true  is  it  that  Freemasonry  and 
the  "Ancient  Mysteries"  are  identical  in  every 
feature,  an'd  so  persistently  do  all  our  Masonic 
teachers  insist  upon  establishing  this  identity  be- 
yond any  possibility  of  dispute,  that  Past  Grand 
Master  Mackey  affirms  of  the  North  East  Corner 
ceremony  in  the  Entered  Apprentice  degree,  that 
it  is  the  only  one  of  all  the  ceremonies  of  initiation 
which  cannot  be  traced  back  to  any  pagan  origin. 


RITE    OF    INVESTITURE.  297 

In  the  "Symbolism  of  Freemasonry,"  p.  175?  ^ie 
says : — 

"It  may  be  noticed  in  conclusion  that  the  corner- 
stone seems  to  be  peculiarly  a  Jewish  symbol.  / 
can  jind  no  reference  to  it  in  any  of  the  ancient 
pagan  rites  rmd  the  EBEN  PINAH,  the  corner-stone 
which  is  so  frequently  mentioned  in  Scripture,  ap- 
pears in  its  use  in  Masonry  to  have  had  unlike  al- 
most every  other  symbol  of  the  order  an  exclusively 
temple  origin." 

The  foregoing  quotations  might  be  indefinitely 
multiplied  from  the  various  manuals  and  monitors 
of  the  lodge  as  well  as  from  the  authorized  teachings 
of  those  who  mould  and  fashion  Masonic  thought, 
both  in  Europe  and  America.  But  enough,  and  a 
great  deal  more  than  enough,  has  already  been 
said,  to  prove  with  the  force  and  accuracy  of  a 
mathematical  demonstration  that  every  rite  and 
every  ceremony  through  which  the  Masonic  can- 
didate is  made  to  pass  on  the  night  of  his  initi- 
ation, from  the  time  he  enters  the  "preparation  room" 
in  the  "upper  chamber"  of  the  building  where 
the  lodge  is  held,  until  he  again  reaches  the  side- 
walk, the  sworn  slave  of  Masonry,  have  all  been 
borrowed  from  the  secret  worship  of  the  sun-god  of 
the  ancient  pagans,  and  that  the  religious  philosophy 
of  Speculative  Freemasonry,  and  the  religious  phil- 
osophy of  the  Baal  worship  of  Samaria,  are  identi- 
cally the  same. 


CHAPTER  XIII. 

THE  MASTER'S  CARPET. — Why  so  called. — Ma- 
sonic Emblems. — Form  of  the  lodge. — Its  sup- 
ports.—  Covering. —  Furniture. —  Ornaments. — 
Lights. — Jewels. — Situation. 

Mr.  Barton: — Having  now  disposed  of  all  the 
initiatory  ceremonies,  and  having  satisfactorily  account- 
ed for  the  existence  of  each  one  of  them  as  a  Masonic 
rite,  the  next  subject  demanding  onr  attention  in  the 
regular  order  of  lodge  work,  is  the  discussion  of  the 
symbols  and  emblems  on  the  "Master's  Carpet."  In 
the  early  days  of  Speculative  Freemasonry,  when  its 
pagan  philosophy  was  only  yet  in  its  infancy,  and 
long  before  it  carried  itself  so  haughtily  and  defiantly 
as  it  does  to-day,  the  symbols  and  emblems  of  the 
different  degrees  used  to  be  rudely  sketched  with 
chalk  or,  charcoal  on  a  certain  part  of  the-  lodge 
room  floor,  on  the  night  of  initiation,  and  as  that 
particular  spot  was  always  reserved  for  the  exclusive 
use  of  the  Worshipful  Master,  it  came  to  be  cal- 
led the  "Master's  Carpet,"  and  from  that  the  name 
has  long  since  been  applied  to  all  the  Masonic  emb- 
lems in  general,  as  well  as  the  charts  and  man- 
uals in  which  they  are  now  universally  delineated. 

The  symbols  of  the  Entered  Apprentice  degree 
to  which  our  attention  must  now  be  mainly  directed, 


WHY    SO    CALLED.  299 

are  nine  in  number,  having  direct  allusion  to  the 
Form  of  the  lodge;  its  Supports,  Covering,  Furni- 
ture, Ornaments,  Lights,  Jewels,  Situation  and  Dedi- 
cation, and,  like  all  the  preceding  ceremonies  of 
initiation,  every  one  of  these  emblems,  without  any 
exception,  has  been  "borrowed"  from  the  "Ancient 
Mysteries,"  or  secret  worship  of  Baal,  and  their  for- 
mer position  in  that  idolatrous  system  is  distinctly 
pointed  out  in  the  monitors  and  standard  works  of 
the  institution. 

On  the  night  of  his  initiation,  however,  the 
candidate  is  given  a  far  different  explanation  of  these 
emblems,  by  the  Worshipful  Master.  Freemasonry 
is  but  a  wicked  system  of  sworn  deception,  fraud, 
and  "cunning  craftiness,"  from  beginning  to  end; 
and  hence  the  promoters  of  its  antichristian  philoso- 
phy are  always  very  careful,  at  first,  to  keep  the 
real  meaning  of  its  pretended  mysteries  in  the  back- 
ground, or,  at  least,  until  such  time  as  the  initiate  has 
taken  the  Master  Mason's  obligation,  when  it  is  pre- 
sumed he  is  bound  so  fast  that  he  dare  not  revolt 
against  the  terrible  bondage  into  which,  perhaps,  he 
has  been  unsuspectingly  insnared.  This  peculiar  fea- 
ture of  the  Masonic  institution  furnishes  one  more 
proof  of  its  pagan  origin,  have  been  borrowed 
like  all  its.  other  elements  of  corruption  in  a  direct 
line  from  the  "Ancient  Mysteries."  As  relating 
to  the  manner  in  which  a  similar  practice  of  fraud 


300  THE  MASTER'S  CARPET. 

and  deception  was  carried  out  in  the  "Ancient  initia- 
tions," we  have  the  following  truthful  statement  from 
the  pen  of  that  eminent  Mason,  Dr.  George  Oliver. 
In  his  "History  of  Initiation,"  p.  80,  he  says: — 

"The  Mysteries  being  connected  with  the  servi- 
ces of  religion,  the  miserable  jugglers,  who  profited 
by  magnifying  the  absurd  fears  of  superstition,  car- 
ried on  the  deception  to  its  utmost  extent,  and  to  the 
latest  moment  of  their  powers." 

The  "miserable  jugglers"  of  the  "Mysteries," 
profited  by  the  deception  of  their  candidates,  the 
miserable  jugglers  of  Freemasonry  derive  their 
power  and  profit  from  a  similar  source,  and  in  pre- 
cisely the  same  manner,  and  between  both  classes 
of  hierophants  there  is  also  this  further  marked 
coincidence  that  in  the  Masonic  institution  the  de- 
ception is  knowingly  practiced  and  to  its  fullest  extent. 

We  shall  now  examine  these  different  emblems 
in  detail,  representing  each  one  precisely  as  it  is  on 
the  chart  or  "carpet,"  and  giving  its  true  origin 
and  the  meaning  it  conveys  in  the  religious  philo 
sophy  of  Masonry,  as  furnished  us  by  the  authorized 
teachers  of  the  order. 

THE    FORM    OF    THE    LODGE. 


NORTH. 


SOUTH. 


From  the  Masonic 
ritual  we  learn  that 
"the  form  of  the 
lodge  is  that  of  an  ob- 
long square,  extend- 


FORM    FO    THE    LODGE.  30! 

ing  from  East  to  West,  embracing  every  clime  be- 
tween the  North  and  South."  ("Hand  Book,"  p.  92.) 
And  Dr.  Mackey,  in  referring  to  this  universal  form 
of  Masonic  lodges,  explains  in  his  "Manual  of  the 
Lodge,"  p.  44:— 

"There  is  a  peculiar  fitness  in  this  theory, 
which  is  really  only  making  the  Masonic  lodge 
a  symbol  of  the  world."  And  in  the  "General 
A  hi  man  Rezon,"  p.  76,  it  is  further  asserted  that 
"the  double  cube  form  is  an  expressive  emblem  of 
the  united  powers  of  light  and  darkness  int  the 
creation." 

Also  in  the  "Symbolism  of  Freemasonry,"  p. 
102,  we  read: — 

"The  form  of  a  Masonic  lodge  is  said  to  be  a 
parallelogram  or  oblong  square,  its  greatest  length 
being  from  east  to  west,  its  breadth  from  north  to 
south."  And  again  on  p.  104  it  is  stated  that  "a  Ma- 
sonic lodge  is  therefore  a  symbol  of  the  world." 

The  reason  why  this  symbol  is  made  use  of  in 
the  Masonic  philosophy,  is  given  in  a  footnote  on 

the  same  page,  where  it  said  that  "to  the  vulgar 
and  untaught  eye  the  heaven  or  sky  above  the 
earth  seems  to  be  co-extensive  with  the  earth,  and 
to  take  the  same  form,  enclosing  a  cubical  space,  of 
which  the  earth  was  the  base,  the  heaven  or  sky  the 
upper  surface;"  and  Dr.  Mackey  further  adds,  that 
"it  is  to  this  notion  of  the  universe  the  the  Masonic 
symbol  refers." 

The  lodge  room  then  is  brought  before  us  as 
a  symbol  of  the  universe,  governed  by  the  sun- 
god,  and  its  cubical  form  expressed  in  the  language 
of  the  ritual  is  made  to  represent  the  united  pow- 


302 


THE  MASTER'S  CARPET. 


ers  of  light  and  darkness,  and  the  constant  conflict 
which  is  supposed  to  be  always  going  on  between 
them.  Or,  in  other  words,  the  lodge  room  is  the 
real  Masonic  heaven,  where  the  "god  of  nature," — 
the  "G.  A.  O.  T.  U."—  always  presides,  where  his 
symbol  is  always  displayed,  where  his  wor- 
ship is  always  practiced,  and  when  the  "good 
Mason"  dies  he  is  simply  transferred  from  this 
lower  heaven  or  this  "lodge  below,"  to  the  Mount 
Olympus  of  the  craft,  called  the  "Grand  Lodge 
above." 

THE  SUPPORTS  OF  THE  LODGE. 

In  reference  to  this 
symbol,  the  Mason- 
ic ritual  gives  the 
following  explana- 
tion:— 

"The  M  a  s  o  nic 
lodge,  bounded  only 
by  the  extreme 
points  of  the  Com- 
pass, the  highest 
heavens,"  (as  in  the 
last  emblem,)  "and 
the  lowest  depths  of  the  central  abyss,  is  said  to  be 
metaphorically  supported  by  three  great  pillars,  de- 
nominated Wisdom^  Strength  and  Beauty" 

The  above  figure  represents  these  supports 
as  given  on  the  chart,  and  their  positions  are  ex- 
plained as  follows  by  the  Masonic  text  books: 

"Manual  of  the  Lodge,"  by  Mackey,  p.  46: — 


SUPPORTS    OF    THE    LODGE.  303 

"Of  these,  the  Column  of  Wisdom  is  situated 
in  the  East  part  of  the  lodge,  and  is  represented  by 
the  Worshipful  Master.  The  Column  of  Strength 
is  situated  in  the  West  part  of  the  lodge,  and  is  re- 
presented by  the  Senior  Warden,  and  the  Column 
of  Beauty  is  situated  in  the  oouth  part  of  the  lodge, 
a  id  is  represented  by  the  Junior  Warden." 

And  again,  in  the  "Traditions  of  Freemasonry," 
by  Pierson,  p.  55: — 

"The  emblematical  foundations,  or  support  of  a 
Masonic  lodge,  are  three  pillars  denominated  Wis- 
dom, Strength  and  Beauty" 

And  now  our  next  inquiry  must  be,  where  did 
the  "Masonic  fathers"  of  1717  find  these  pillars? 
And  why  are  they  thus  represented  in  Freemasonry? 
The  answer  comes  from  the  "Grand  East,"  and  from 
i'.s  infallible  ruling  there  is  and  there  can  be  no 
appeal. 

"Traditions  of  Freemasonry,"  by  Pierson,  p.  56: 

"In  the  Ancient  Mysteries  these  three  pillars 
represented  the  great  emblematical  Triad  of  Deity, 
as  with  us  they  represent  the  three  principal  officers 
of  the  lodge.  The  three  corresponding  pillars 
of  the  Hindu  Mysteries  were  also  known  by  the 
names  of  Wisdom,  Strength  and  Beauty,  and  placed 
east,  'west  and  south,  crowned  with  three  human 
heads." 

We  have  it  then,  on  the  evidence  of  one  of 
the  best,  if  not  actually  the  best  informed  Mason 
in  America,  that  this  emblem  of  the  three  pillars 
has  not  only  been  borrowed  from  the  "Mysteries" 
of  Hindostan,  but  that  they  actually  retain  the 


304  THE  MASTER'S  CARPET. 

same  names  and  positions  in  the  Masonic  insti- 
tution that  they  formerly  did,  or  do  now,  in  the 
"secret  initiations"  of  Brahma.  And  remembering 
the  Wisdom  of  Solomon,  the  Strength  of  Hiram, 
King  of  Tyre,  and  the  Beauty  of  the  designs  and 
work  of  Hiram,  "the  widow's  son,"  we  can  easily 
understand  the  base  cunning  which  prompted 
the  adoption  of  these  worthies  as  the  first  Grand 
Masters  of  the  system,  the  better  to  hide  its  pagan 
origin,  and  to  enable  its  infidel  founders  to  "carry  out 
their  base  deception  with  greater  facility. 

But  the  three  pillars,  we  are  further  informed, 
refer  directly  to  the  three  principal  officers  of  the 
lodge,  and  hence,  to  understand  the  true  meaning 
of  the  symbol  still  more  clearly,  it  must  be  also  ex- 
amined in  that  connection. 

THE    THREE    PRINCIPAL    OFFICERS. 

The  figures  on  the  following,  page  represent 
the  three  principal  officers  of  the  lodge,  standing  in 
their  respective  stations — the  Worshipful  Master  in 
the  East,  the  Senior  Warden  in  the  West,  and  the 
Junior  Warden  in  the  South.  And  now  the  ques- 
tion naturally  arises,  why  are  these  officers  thus 
situated?  What  do  they  really  represent?  And 
whence  did  the  Masonic  revivalists  borrow  the  idea 
which  at  first  led  to  this  peculiar  form  of  lodge 
government? 


EAST. 


WEST. 


The  Brahma,  Vishnu  and  Siva  of  Freemasonry. 


306 


In  the  "  Symbolism  of  Freemasonry,"  p.  106, 
we  read: — 

"  The  three  principal  officers  of  a  lodge  are,  it 
is  needless  to  say,  situated  in  the  east,  the  west  and 
the  south.  Now  bearing  in  mind  that  the  lodge  is 
a  symbol  of  the  world  or  the  universe  the  refer- 
ence of  these  three  officers  to  the  sun  at  its  rising, 
its  setting  and  its  Meridian  height  must  at  once  sug- 
gest itself." 

And  in  the  "Freemason's  Guide,"  by  Sickles, 
p.  66,  this  direct  reference  to  the  sun-god  is  further 
asserted.  He  says: — 

"  The  Worshipful  Master  represents  the  sun  at 
its  rising,  the  Senior  Warden  represents  the  sun  at 
its  setting,  and  the  Junior  Warden  represents  the 
sun  at  Meridian." 

In  every  symbol,  ceremony  and  emblem  of 
Freemasonry,  we  meet  nothing  but  the  sun-god — 
the  "Ancient  initiations" — the  "Ancient  Mysteries" 
—the  old  secret  worship  of  Baal.  But  Past  Grand 
Master  Mackey,  in  referring  to  the  Hindoo  Mys- 
teries, whence  this  particular  Masonic  emblem  has 
been  revived,  and  showing  the  coincidence  between 
those  "  Mysteries "  and  the  Masonic  institution, 
gives  the  following  copious  explanation  as  the  reason 
why  the  three  principal  lodge  officers  of  Masonry 
are  placed  east  west  and  south. 

"Symbolism  of  Freemasonry,"  pp.   116,  117:  — 

"  In  the  Brahminical  initiations  of  Hindostan, 
which  are  among  the  earliest  that  have  been  trans- 
mitted to  us,  and  may  almost  be  considered  as  the. 


THREE    PRINCIPAL    OFFICES.  307 

cradle  of  all  the  others,  of  subsequent  ages  and 
various  countries,  the  ceremonies  were  performed 
in  vast  caverns,  the  remains  of  some  of  which  at 
Salsette  and  Elephanta  and  a  few  other  places, 
will  give  the  spectator  but  a  very  inadequate  idea 
of  the  extent  and  splendor  of  these  ancient  Indian 
lodges^ 

"  The  interior  of  the  cavern  of  initiation  was 
lighted  by  innumerable  lamps  and  there  sat  in  the 
east,  the  west  and  the  south  the  princical  Hiero- 
phants  or  explainers  of  the  Mysteries,  as  the  re- 
presentatives of  Brahma,  Vishnu  and  Siva." 

"  Now  Brahma  was  the  supreme  deity  of  the 
Hindoos,  borrowed  or  derived  from  the  sun-god 
of  their  Sabean  ancestors  and  Vishnu  and  Siva 
were  but  manifestations  of  his  attributes." 

And  again  on  page   108: — 

"  We  learn  from  the  Indian  Pantheon  that 
when  the  sun  rises  in  the  east,  he  is  Brahma,  when 
he  gains  his  meridian,  he  is  Siva,  and  when  he 
sets  in  the  west,  he  is  Vishnu." 

Now  if  this  is  not  an  exact  picture  of  Free- 
masonry and  its  symbolic  teaching  in  reference  to 
the  sun  or  sun-god  of  its  pagan  worship,  then 
there  is  no  use  in  trying  to  understand  the  real 
meaning  of  words.  In  the  Hindoo  Mysteries 
the  three  principal  officers  who  conducted  the  initi- 
ations, sat  in  the  east,  west  and  south  and  repre- 
sented the  sun-god  Brahma  in  his  three  principal 
stations,  at  rising,  at  meridian  and  at  setting.  In 
the  Masonic  mysteries  the  three  principal  officers 
are  situated  in  like  manner,  east,  west  and  south 
and  represent  precisely  the  very  same  sun-god — "the 


308 


Worshipful  Master,"  (as  we  are  assured  above)  "  re- 
presenting the  sun  in  the  east,  the  Senior  Warden 
the  sun  in  the  west,  and  the  Junior  Warden  the 
sun  in  the  south."  And  hence,  it  must  unquestion- 
ably follow  that  the  Worshipful  Master  of  a  Ma- 
sonic lodjje  is  but  another  name  for  the  Brahma 

O 

of  the  sun-worship  of  Hindostan,  the  Senior  War- 
den but  another  name  for  Vishnu,  and  the  Junior 
Warden  but  another  name  for  Siva. 

It  could  not  be  possible  for  Masonry  to  estab- 
lish a  clearer  coincidence,  nor  could  any  stronger 
proof  be  adduced  to  identify  the  secret  religious 
philosophy  of  the  Masonic  system  with  the  ancient 
secret  sun  or  Baal  worship  of  pagan  mythology. 

But  let  us  hear  once  more,  what  Past  Grand 
Master  Pierson  has  to  say,  in  relation  to  this  sub- 
ject. Alluding  to  the  three  Masonic  pillars,  Wis- 
dom, Strength  and  Beauty,  in  the  Hindoo  Mysteries, 
and  their  direct  reference  to  Brahma  or  the  sun- 
god  of  Hindostan,  he  goes  on  to  explain. 

"In  the  east)  as  the  pillar  of  Wisdom,  this 
deity — /.  e.  the  sun-god — -was  called  Brahma;  in 
the  west)  as  the  pillar  of  Strength,  Vishnu.  And 
in  the  South,  as  the  pillar  of  Beauty,  Siva,  and 
hence,  in  the  Indian  initiations  the  representative 
of  Brahma  was  seated  in  the  east,  that  of  Vishnu 
in  the  west  and  that  of  Siva  in  the  south.  A 
very  remarkable  coincidence  with  the  practice  of 
Ancient  Masonry." 

And    so    then,    the    only     difference     between 


COVERING     OF    THE     LODGE.  £09 

the  Brahmin  lodges  of  Hindostan  and  the  Masonic 
lodges  of  England  and  America  is  that  instead  of 
the  names  Brahma,  Vishnu  and  Siva,  found  in  the 
former,  Freemasonry  uses  the  terms  Worshipful 
Master,  Senior  Warden  and  Junior  Warden.  The 
ceremonies  are  precisely  the  same,  the  positions  of 
the  Hierophants  are  the  same,  the  duties  the  same, 
and  the  only  difference  is  in  the  change  of  name, 
and,  as  we  are  informed  elsewhere,  this  arises  from 
change  of  country. 

THE  COVERING  OF  THE  LODGE. 

In  regard  to  this  sym- 
bol the  Masonic  ritual 
explains  that: — 

"The  covering  of  the 
lodge  is  no  less  than  that 
clouded  canopy  or  starry 
decked  heaven  where  ail 
good  Masons  hope  at 
last  to  arrive  by  the  aid 
of  that  theological  ladder  which  Jacob  in  his  vision 
saw  extending  from  earth  to  heaven."  ("Hand 
Book,"  p.  93.) 

This  symbol  is  also  derived  from  the  "Ancient 
Mysteries,"  and  has  direct  reference  to  the  old  sun- 
worship  or  sabaism  of  antiquity,  as  is  abundantly 
proven  by  the  following  reference  to  both  the  canopy 
and  ladder  in  the  Masonic  text-books. 

In  the  "Manual  of  the  Lodge,"  by  Mackey, 
p.  40:— 


310  THE  MASTER'S  CARPET. 

The  lodge  continues  throughout  this  degree  to 
be  presented  to  the  initiated  as  a  symbol  of  the 
world,  and  hence  its  covering  is  figuratively  supposed 
to  be  the  "  clouded  canopy,"  on  which  the  host  of 
stars  is  represented.  *  *  *  The  mystical  ladder 
which  is  here  referred  to  is  a  symbol  that  was 
widely  diffused  among  the  religions  of  antiquity  " 
i  e.  in  the  Ancient  Mysteries — "where,  as  in  Mason- 
ry, it  was  always  supposed  to  consist  of  seven  steps, 
because  seven  was  a  sacred  number.  In  some  of 
the  Ancient  Mysteries  the  seven  steps  represented 
the  seven  planets  and  then  the  sun  was  the  top- 
most." 

Again  in  the  "  Symbolism  of  Freemasonry," 
pp.  117,  118. 

"  The  lodge,  as  a  representative  of  the  world, 
is  of  course  supposed  to  have  no  other  roof  than 
the  heavens." 

"This  mystic  ladder  which  connects  the  ground 
floor  of  the  lodge  with  its  roof  or  covering,  is 
another  important  and  interesting  link  which  binds 
with  one  common  chain  the  symbolism  and  cere- 
monies of  Freemasonry  and  the  symbolism  and 
rites  of  the  ancient  initiations." 

And  Pierson,  referring  to  this  same  symbol  of 
"Jacob's  Ladder,"  in  his  "  Traditions  of  Freema- 
sonry, p.  50,  uses  the  following  language:— 

"  In  the  ladder  we  find  another  remarkable 
coincidence  in  the  use  of  the  same  symbol  in  the 
Masonic  institution,  and  the  ancient  mysteries  to 
inculcate  the  same  idea." 

I  have  a  strong  desire  to  emphasize  every 
word  of  these  extracts,  but  in  the  absence  of  italics 


FURNITURE,    LIGHTS,  JEWELS.  $11 

and  with  all  the  calmness  possible  under  the  circum- 
stances, I  will  just  remark,  and  do  so,  without  any 
qualification  whatever,  that  it  would  be  impossible 
to  conceive  how  the  identity  of  Freemasonry  with 
the  old  Baal  or  sun-worship  of  the  "  Mysteries " 
could  be  expressed  in  any  stronger  or  plainer 
language  than  it  is  here  affirmed  in  these  quo- 
tations. 

FURNITURE,    LIGHTS,   JEWELS. 

It  is  only  necessary  to  refer  very 
briefly  to  these  symbols  and  in  this 
collective  form,  because  they  have 
been  discussed  somewhat  extensively 
already,  and  it  has  been  shown 
that  with  one  single  exception  —  the  Holy  Scrip- 
tures— they  all  refer  to  the  Worshipful  Master  or 
the  representation  of 'the  sun-god  or  "G.  A.  O.  T. 
U."  of  Masonry.  There  are  three  articles  of  fur- 
niture in  every  Masonic  lodge,  as  heretofore  ex- 
plained on  page  123,  the  Holy  Bible,  Square  and 
Compass,  the  Square  being  dedicated  to  the  Master 
and  the  Compass  to  the  craft.  There  are  three 
lights — three  burning  tapers  or  three  tallow  cand- 
les—  arranged  in  a  triangular  form,  as  in  the 
above  cut,  and  representing  also  the  "sun,  moon 
and  Master  of  the  lodge,"  and  there  are  three  im- 
movable jewels,  the  square,  level  and  plumb,  again 


312  THE  MASTER'S  CARPET. 

referring  to  the  three  principal  officers,  or  to  the 
sun-god  in  his  three  separate  manifestations  in  the 
east,  west  and  south,  respectively.  No  matter, 
which  way  you  turn  in  Masonry,  or  what  emblem 
you  investigate,  you  cannot  get  outside  of  the  in- 
fluence of  sun-worship. 

In  reference  to  the  symbol  of  the  lights  or  the 
"three  burning  tapers,"  the  lodge  book  explains  as 
follows. 

"Manual  of  the  Lodge,"  by  Mackey,  p.  51: — 

"  The  three  lights,  like  the  three  principal 
officers  and  the  three  principal  supports  refer  un- 
doubtedly to  the  three  principal  stations  of  the  sun' 
— its  rising  in  the  east,  its  meridian  in  the  south, 
and  its  setting  in  the  west — and  thus  the  symbol  of 
the  lodge,  as  typical  of  the  world,  continues  to  be 
preserved." 

Now  as  the  Worshipful  Master  in  his  own 
proper  person  represents  the  sun,  and  as  it  is  stated 
here  that  the  three  principal  officers  and  the  three 
principal  supports  also  represent  the  sun,  therefore 
it  follows  as  an  undisputable  fact  that  all  these 
various  symbolisms  are  absorbed  in  and  are  directly 
personated  by  the  Master,  who  is  therefore  the 
Worshipful  representative  of  the  sun-god  in  the 
Masonic  philosophy — the  one  chief  object  of  vener- 
ation and  reverence  —  the  symbol  of  the  god  of 
Masonry. 


ORNAMENTS  OF  THE  LODGE. 


THE  ORNAMENTS. 

In  relation 
to  this  symbol 
the  Masonic 
ritual  declares 

that,  "the  or- 
naments of  a 
lodge  are  the 
Mosaic  Pave- 
ment, the  In- 
dented Tessel 
and  the  Blaz- 
ing Star."— 

"  Manual  of  the  Lodge,"  p.  49. 

Here  then,  we  find  three  emblems  included  in 
one,  and  I  presume  it  is  needless  to  add  that  these., 
like  all  the  preceeding  ones  have  been  derived  from 
the  old  pagan  temples,  and  refer  in  an  especial 
manner  to  the  Sabaism  or  star- worship  of  the 
ancient  Egyptians  where  the  "  Mysteries "  were 
first  practiced. 

In  reference  to  "  Mosaic  Pavement,"  Masonry 
teaches  as  follows: — 

Mosaic  pavements,  consisting  of  stones  of  var- 
ious colors,  so  disposed  as  to  represent  different 
shapes  or  forms,  were  common  in  the  temples  of 
the  ancients"  —  i.  c.  in  the  temple  of  Baal — "Fal- 
lows says  that  they  represented  the  variagated  face 
of  the  earth,  in  the  places  where  the  ancients  form- 
erly held  their  religious  assemblies.  "Manual  of 
the  Lodge,"  p.  49. 

But    how   did  the  "  Blazing    Star "    creep    into 


314  THE  MASTER'S  CARPET. 

Freemasonry  and  what  lesson,  if  any  has  it  ever 
taught  in  the  Masonic  philosophy? 

Dr.  Mackey,  having  already  quoted  John  Fal- 
lows as  good  authority  on  Freemasonry,  it  will 
surely  be  pardonable  in  us  to  follow  his  example 
and  learn  what  he  has  to  say  concerning  this  sym- 
bol among  the  early  Egyptians. 

In  his  celebrated  work  "  The  Mysteries  of 
Freemasonry,"  pp.  14,  15,  he  alludes  to  this  Ma- 
sonic emblem  as  follows: — 

"  I  will  here  remark  that  the  Anubis  or  Dog 
Star,  so  useful  to  the  ancient  Egyptians,  is  the 
Blazing  Stai»  of  Masonry,  and  although  the  craft 
are  ignorant  of  its  origin  as  a  Masonic  symbol,  yet 
they  are  actually  taught  the  moral  drawn  from  its 
original  emblematical  use.  Webb  in  his  "  Monitor  " 
says: — The  Mosaic  Pavement  is  emblematic  of  hu- 
man life,  checkered  with  good  and  evil,  the  Beauti- 
ful Border  which  surrounds  it,  is  emblematic  of 
those  blessings  and  comforts  which  surround  us  and 
which  we  hope  to  obtain  by  a  faithful  reliance  on 
Divine  Providence,  which  is  hieroglyphically  re- 
presented by  the  Blazing  Star  in  the  center." 

"  This  symbol  is  peculiarly  if  not  exclusively 
applicable  to  the  Egyptians  who  inhabited  the  Delta 
and  who,  by  placing  a  reliance  upon  the  warning, 
providentially  given  by  this  star  and  in  conse- 
quence retiring  to  the  higher  ground  with  the  pro- 
duce of  their  agriculture  might  enjoy  the  "comforts" 
that  surrounded  them." 

SITUATION    OF    THE    LODGE. 

The  Masonic  ritual  prescribes  that  every  lodge 
must  be^  situated  due  east  and  west,  and  this  custom 


SITUATION    OF    THE    LODGE.  315 

like  all  the  other  customs,  symbols  and  ceremonies 
of  the  institution  has  been  derived  from  the  situation 
of  pagan  temples  of  the  ancient  sun-  or  Baal-wor- 
ship, as  is  evident  from  the  following  explanation. 
"  Manual  of  the  Lodge,"  p.  55. 

"The  orientation  of  lodges  or  their  position 
east  and  west  is  derived  from  the  universal  custom 
of  antiquity.  The  heathen  temples,"  says  Dudley, 
"were  so  constructed  that  their  length  was  directed 
towards  the  east,  and  the  entrance  was  by  a  portico 
at  the  western  front,  where  the  altar  stood  so 
that  the  votaries  approaching  for  the  performance 
of  religious  rites,  directed  their  faces  toward  the 
east,  the  quarter  of  sunrise.  The  primitive  reason 
for  this  custom  undoubtedly  is  to  be  found  in  the 
early  prevalence  of  .$7^-\vorship,  and  hence  the  spot 
where  that  luminary  first  made  his  appearance  in 
the  heavens  was  consecrated  in  the  minds  of  his 
worshippers  as  a  place  entitled  to  peculiar  rever- 
ence. Freemasonrv  retaining  in  its  symbolism  the 
typical  reference  of  the  lodge  to  the  world  and  con- 
stantly alluding  to  the  sun  in  his  apparent  diurnal 
revolution,  imperatively  requires,  when  it  can  be 
done  that  the  lodge  should  be  situated  due  east  and 
west,  sO  that  every  ceremony  shall  remind  the 
Mason  of  the  progress  of  that  luminary." 

How  strangely  anxious  the  teachers  of  Free- 
masonry must  be,  to  establish  the  identity  of  Free- 
masonry with  the  "  Ancient  Mysteries,"  when  it  is 
"  imperatively  required "  that  even  the  very  lodge 
rooms  of  the  order  must  be  situated  due  east  and 
west,  because  of  a  similar  custom  which  obtained 
in  the  situation  of  the  pagan  temples  where  the 
secret  worship  of  Baal  used  to  be  formerly  practised. 


CHAPTER     XIV. 

THE  POINT  WITHIN  A  CIRCLE. — Lodge  dedications. 
Refers  to  the  Sun.—  Borrowed  from  the  Mys- 
teries.— Represents  the  Phallus  or  Baal-peor  of 
.  pagan  worship.  —  Condemned  by  St.  Paul. — 
Supported  by  Masonic  ministers.  —  The  Sym- 
bol of  Masonic  licentiousness. 

Mr.  Barton: — The  last  emblem  on  the  "Mas- 
ter's Carpet "  and  the  one  which  now  demands  our 
special  attention,  is  that  curious  representation, 
commonly  known  among  Masons  as  "  The  Point 
within  a  Circle." 

The  more  we  discuss  the  principles  of  Free- 
masonry, the  closer  we  examine  its  hidden  works 
of  darkness  and  investigate  the  numerous  symbols 
and  ceremonies  which  it  uses  in  the  "  dark  cham- 
bers of  its  imagery,"  (Ezekiel  viii.  12)  in  illustrate 
ing  its  religious  philosophy,  the  more  we  are  over- 
whelmed with  astonishment  at  the  immensity  of  its 
wickedness  and  at  the  wonderful  ingenuity  mani- 
fested in  the  construction  of  its  entire  system  of 
idoiatory.  From  the  unanimous  testimony  of  all 
its  accredited  teachers  elicited  thus  far,  while  ex- 
aming  its  different  elements,  it  has  been  demon- 
strated as  clearly  as  it  is  in  the  power  of  language  to 
make  it,  that  both  in  whole  and  in  part,  in  its 


POINT    WITHIN    A    CIRCLE.  317 

outward  form  and  in  its  inward  secret  working  the 
Masonic  institution  is  an  exact  counterpart  of  the 
"  Ancient  Mysteries,"  and  that  all  the  ceremonies, 
symbols,  emblems  and  rites  which  are  now  em- 
ployed with  so  much  pretended  reverence  and  mock 
solemnity  in  conferring  its  heathenish  degrees,  are 
identical  in  every  single  feature  with  the  initiatory 
rites  and  ceremonies  that  used  to  be  formerly 
practised  in  the  introduction  of  candidates  into  the 
secret  worship  of  Baal  or  Osiris. 

But  in  the  explanation  given  in  the  Masonic 
text  books  of  this  emblem  of  "  The  Point  within  a 
Circle"  we  are  furnished  with  such  an  accumulat- 
ive mass  of  additional  evidence  as  to  its  real  char- 
acter and  philosophy,  that  in  fact  it  would  be  more 
than  sufficent  of  itself,  and  in  the  absence  of  any 
other  proof,  to  brand  Freemasonry  as  the  must  cor- 
rupt and  demoralizing  institution  that  the  world 
ever  saw. 

Freemasonry  and  falsehood  might  without  any 
impropriety  be  used  as  synonymous  terms,  but  in  all 
that  pertains  to  the  history  and  meaning  of  this 
symbol  and  from  the  duplicity  and  cunning  so  in- 
geniously displayed  in  concealing  its  real  character 
from  all  but  the  "trooly  loyal,"  it  is  scarcely  pos- 
sible to  conceive  how  even  the  very  father  of  lies 
himself  could  invent  anything  to  beat  it. 

The  first  statement  made  in    the    Masonic    text 


3.8 


THE  MASTER'S  CARPET. 


book  in  relation  to  "The  Point  within  a  Circle"  is  as 
follows: — 

"Manual  of  the   Lodge,"  by  Mackey,  p.  55: — 

"Modern  Masons  dedicate  their  lodges  to  S:. 
John  the  Baptist  and  St.  John  the  Evangelist,  'who 
were  two  eminent  patrons  of  Masonry /  and  since 
their  time  there  is  represented  in  every  regular  and 


well-governed  lodge  a  certain  point  within  a  circle 
embordered  by  two  parallel  lines,  representing  St. 
John  the  Baptist  and  St.  John  the  Evangelist.  The 
point  represents  an  individual  member,  the  circle  the 
boundary  line  of  his  duty," 


POINT    WITHIN     A    CIRCLE.  .     319 

The  foregoing  figure  is  an  exact  copy  of  this 
symbol  as  represented  in  every  lodge  room  through- 
out the  world,  and  by  its  accompanying  quotation  from 
the  Manual  we  learn  that  Freemasonry  sets  forth 
the  following  as  its  pretended  meaning:  First, 
that  the  SS.  John  were  eminent  Christian  patrons 
of  Masonry;  second,  that  since  their  time  the  "Point 
with  a  Circle"  has  been  represented  in  every  reg- 
ular and  well-governed  lodge;  third,  that  the  two 
parallel  lines  represent  St.  John  the  Baptist  and  St. 
John  the  Evangelist;  and  fourth,  that  the  point  re- 
presents an  individual  member  and  the  circle  the 
boundary  line  of  his  duty. 

Now  there  is  not  a  single  word  of  truth  in 
any  of  these  statements,  but  the  whole  averment  is 
one  continuous  falsehood  from  beginning  to  end. 
"The  Point  within  a  Circle"  is  not  only  a  pagan 
symbol,  referring  to  the  sun-god  of  Masonic  wor- 
ship from  first  to  last,  and  borrowed  directly  from 
the  "ancient  initiations"  of  the  old  Baal  mythology, 
but  it  is  in  fact  as  near  a  true  representation  of  that 
lacivious  idol — the  Baal-peor  of  Moab — as  common 
decency  will  permit  the  Grand  High  Priests  of 
Masonry  to  represent  it  in  books  intended  for  general 
circulation.  This  and  a  great  deal  more  concerning 
this  vicious  symbol  will  appear  evident  from  the  fol- 
lowing Masonic  testimony. 

In  regard  to  the  "two  parellel  lines"  we  read 


320 


in  the  "Manual  of  the  Lodge,"  by  Mackey,  p.  57: — 

"The  tivo  parallel  lines  which  in  the  modern 
lectures  are  said  to  represent  St.  John  the  Baptist, 
and  St.  John  the  Evangelist,  really  allude  to  par- 
ticular periods  in  the  SUN'S  annual  course.  At  two 
particular  points  in  this  course  the  sun  is  found  on 
the  Zodiacal  signs,  Cancer  and  Capricorn,  which  are 
distinguished  as  the  summer  and  winter  solstices. 
When  the  sun  is  in  these  points,  he  has  reached 
his  greatest  northern  and  southern  limit.  These 
points,  if  we  suppose  the  circle  to  represent  the 
sun's  annual  course,  will  be  indicated  by  the  points 
where  the  parallel  lines  touch  the  circle.  But  the 
days  when  the  sun  reaches  these  points  are  the 
2istof  June  and  the  22nd  of  December,  and  this 
will  account  for  their  subsequent  application  to  the 
two  Saints  John,  whose  anniversaries  the  Church 
has  placed  near  those  days." 

So  then  the  "two  perpendicular  parallel  lines," 
instead  of  referring  to  the  "Forerunner  of  Christ," 
and  the  "Beloved  Disciple,"  really  allude  to  the 
tropic  of  Cancer  to  the  north  and  the  tropic  of 
Capricorn  to  the  south  of  the  equator,  while  the 
circle  itself  alludes  to  the  apparent  course  of  the 
sun  through  the  circle  of  the  Zodiac.  Even  a  com- 
mon almanac  will  furnish  sufficient  proof  that  the 
"Point  within  a  Circle"  is  a  constant  symbol  of  the 
sun.  But  again  we  read  on  the  same  page: — 

"So  the  true  interpretatoin  of  the  point  within 
a  circle  is  the  same  as  that  of  the  Master  and 
Wardens  of  a  lodge.  *  *  *  The  Master  and 
Wardens  are  symbols  of  the  sun — the  lodge  of  the 
universe,  or  the  world;  the  point  also  is  the  sym- 
bol of  the  same  sun,  and  the  surrounding  circle  of 
the  universe  while  the  two  parallel  lines  really 


POINT    WITHIN    A    CIRCLE.  32! 

point  NOT  TO  TWO   saints,  but  to  the  two   northern 
and  southern  limits  of  the  sun's  course." 

The  startling  parallelsm  so  distinctly  set  forth 
in  this  last  extract  is  worthy  of  attentive  notice. 
The  Worshipful  Master  is  the  symbol  of  the  sun- 
god  and  the  lodge  of  the  universe;  the  point  is  also 
a  symbol  of  the  same  sun-god  and  the  circle  of 
the  universe,  and  therefore  the  point  and  the  Mas- 
ter are  one,  while  the  circle  and  universe  are  also 
one.  Now  bearing  this  in  mind,  we  shall  perhaps 
be  better  enabled  to  realize  the  true  "inwardness"  of 
the  Masonic  philosophy,  as  expressed  in  the  quota- 
tions that  follow,  on  pp.  325,  326. 

But  in  the  "Traditions  of  Freemasonry,"  p. 
84,  Mr.  Pierson  also  gives  very  elaborate  explan- 
ations of  this  extraordinary  symbol  of  the  Masonic 
system,  and  everywhere  refers  it  to  the  old  sun- 
worship  of  the  ancient  pagan  world.  He  says: — 

"The  point  'within  a  circle  became  a  universal 
emblem" — /.  e.  among  the  pagans — "to  denote  the 
temple  of  the  deity  and  was  referred  in  the  planetary 
circle  in  the  center  of  which  was  fixed  the  sun  as  the 
universal  god  and  father  of  nature." 

"In  the  Druidical  rites  the  point  within  the 
circle  and  the  cube  were  emblems  of  Odin." 

"The  Hindoos  believed  that  the  Supreme  Being 
was  correctly  represented  by  a  perfect  sphere,  with- 
out beginning  and  without  end." 

And  so  then,  in  order  to  ascertain  the  true  in- 
terpretation of  "The  Point  within  a  Circle,"  we 
must  seek  for  it,  where  alone  we  have  found  all 


322 


the  other  symbols  and  ceremonies  of  the  Masonic 
system,  in  the  old  Baal  worship  of  paganism  and 
among  the  Druids  and  Hindoos.  But  where  did 
the  "Masonic  fathers"  discover  the  two  parallel 
lines?  And  who  first  introduced  them  into  the  sys- 
tem? 

In  the  "Traditions  of  Freemasonry,"  p.  87,  we 
find  the  answer: — " 

"The  mysteries  among  the  Chinese  and  Japan- 
ese came  from  India  and  had  similar  rites.  In  these 
a  ring  supported  by  two  serpents  was  emblematical 
of  the  world  protected  by  the  power  and  wisdom 
of  the  Creator  and  that  is  the  origin  of  the  two 
parallel  lines  (into  which  time  has  changed  the  two 
serpents)  that  support  the  circle  in  our  lodges. 
It  is  supposed  that  this  addition  of  the  two  per- 
pendicular parallel  lines  to  the  point  within  the 
circle  was  introduced  by  Dunckerley,  as  we  find  no 
allusion  to  them  previous  to  his  revision  of  the 
lectures." 

And  that  no  possible  doubt  may  exist  as  to  the 
real  philosophic  teaching  of  the  Masonic  system  and 
the  true  import  and  design  of  this  symbol,  Mr. 
Pierson  again  asserts,  in  his  Traditions,  pp.  87,  88: — 

"It  is  evident  then  that  the  sun  either  as  an 
object  of  worship  or  of  symbolization  has  always 
formed  an  important  part  of  both  the  'Mysteries' 
and  the  system  of  Freemasonry.  *  *  *  *  The 
parallel  lines  will  indicate  the  limits  of  the  sun's 
extreme  northern  and  southern  declination  when  he 
arrives  at  the  solstitial  points  of  Cancer  and  Capri- 
corn." 

But  not  only  does  this  symbol  of  "The  Point 
within  a  Circle,"  in  all  its  parts  of  parallel  lines, 


POINT    WITHIN     A    CIRCLE.  323 

I 

point  and  circle,  refer  directly  to  the  sun  in  its  ap- 
parent annual  course,  and  therefore  to  the  fictiti- 
ous sun-god  of  pagan  worship,  but  it  is  also  posi- 
tively affirmed,  that,  like  the  emblem  of  the  "three 
great  pillars" — Wisdom,  Strength  and  Beauty — it 
had  a  distinct  existence  in  the  "ancient  initiations," 
bearing  the  same  name  that  it  does  to-day  in  Ma- 
sonry, and,  consequently,  that  it  was  wholly  trans- 
ferred from  that  source  into  the  Masonic  system, 
without  even  the  slightest  change. 

In  relation  to  this  fact  we  have  the  following, 
among  many  other  proofs,  from  Dr.  Oliver  in  his 
"History  of  Initiation,"  p.  88,  where,  in  describing 
the  mysteries  of  Greece,  he  says: — 

"The  following  are  some  of  the  symbols  of 
Pythagoras — the  equilateral  triangle,  the  square, 
the  perfect  square,  the  cube  and  a  point  'within  a 
circle,  which  was  a  symbol  of  the  universe,  because 
the  most  excellent  body,"  (the  sun)  "ought  to  have 
the  most  excellent  place,  viz.  the  center." 

All  these  pagan  symbols  are  to  be  found  to-day 
in  every  Masonic  lodge  and  chapter  in  the  world. 

Again,  on  p.  181,  when  'describing  the  Scandi- 
navian mysteries: — 

"The  most  prominent  symbols  in  these  cele- 
brations were  the  cross  and  ring,  already  mentioned, 
the  ash-tree,  the  POINT  WITHIN  A  CIRCLE,  the  rain- 
bow and  a  cube,  the  emblem  of  Odin." 

But  now  the  most  important  fact  of  all,  in  re- 
lation to  this  notorious  Masonic  symbol,  remai  ns  to 
be  stated,  and  the  explanation  here  given  of  it  by 


those  who  are  most  interested  in  imparting  a  know- 
ledge of  the  wonderful  mysteries  of  Freemasonry, 
and  in  proclaiming  its  extraordinary  morality  and 
virtue,  when  rightly  understood,  ought  to  be  suf- 
ficient of  itself  to  condemn  this  whole  miserable 
system  of  duplicity  and  demon  worship  to  lasting 
infamy.  Hear  what  Past  Grand  Master  Mackey 
teaches  in  his  "Symbolism  of  Freemasonry,"  p.  353. 

"The  'point  'within  a  circle  is  derived  from  the 
ancient  sun-worship,  and  is  in  realty  of  phallic  ori- 
gin. It  is  a  symbol  of  the  universe,  the  sun  being 
represented  by  the  point,  while  the  circumference  is 
the  universe." 

And  again  on  p.  352: — 

"The  lines  touching  the  circle  in  the  symbol 
of  the  point  within  a  circle  are  said  to  reprent  St. 
John  the  Baptist  and  St.  John  the  Evangelist,  but 
they  really  refer  to  the  solstitial  points  Cancer  and 
Capricorn  in  the  Zodiac." 

And  lastly,  in  the  "Manual  of  the  Lodge," 
p.  56:— 

"The point  'within  a  circle  is  an  interesting  and 
important  symbol  in  Freemasonry,  but  it  has  been 
so  debased  in  the  interpretation  of  it  in  the  modern 
lectures  that  the  sooner  that  interpretation  is  for- 
gotten by  the  Masonic  student,  the  better  will  it  be. 
The  symbol  is  really  a  beautiftd  but  somewhat 
abstruse  allusion  to  the  old  SUN-WORSHIP,  and  in- 
troduces us  for  the  first  time  to  that  modification  of 
it,  known  among  the  ancients  as  the  -worship  of  the 

Phallus." 

And  now  our  next  inquiry  must  be,  what  was 
the  Phallus  ?  And  what  the  nature  of  that  ancient 


POINT    WITHIN    A    CIRCLE.  325 

phallic  worship,  to  which  as  we  are  here  credibly 
informed,  this  Masonic  symbol  so  distinctly  refers? 
Hear  the  authoritative  explanation  of  Masonry,  as 
expressed  in  its  text  books  and  lodge  monitors. 

In  the  "Symbolism  of  Freemasonry,"  by  A.  G. 
Mackey,  p.  1 12,  we  read: — 

"Perfectly  to  understand  this  symbol,  I  must 
refer,  as  a  preliminary  matter,  to  the  worship  of 
the  Phallus,  a  peculiar  modification  of  sun-worship, 
which  prevailed  to  a  great  extent  among  the  nations 
of  antiquity." 

"The  Phallus  was  a  sculptured  representation 
of  the  metnbrum  virile  or  male  organ  of  gener- 
ation, and  the  worship  of  it  is  said  to  have  ori- 
ginated in  Egypt,  where,  after  the  murder  of  Osiris 
by  Typhon,  which  is  symbolically  to  be  explained 
as  the  destruction  or  deprivation  of  the  surfs  light 
by  night,  Isis,  his  wife,  as  the  symbol  of  nature, 
in  the  search  for  his  mutilated  body,  is  said  to 
have  found  all  the  parts  except  the  organ  of  gener- 
ation) which  myth  is  simply  symbolic  of  the  fact 
that  the  sun  having  set,  its  fecundating  and  in- 
vigorating power  had  ceased.  The  Phallus  there- 
fore as  the  symbol  of  the  male  generative  principle 
was  very  universally  venerated  among  the  ancients, 
and  that  too  as  a  religious  rite." 

"He  is  supposed  by  some  commentators  to  be 
the  god  mentioned  under  the  name  of  Baal-peor  in 
the  Book  of  Numbers,  as  having  been  worshiped 
by  the  idolatrous  Moabites." 

The  language  of  this  extract  is  so  very  plain, 
that  any  person  of  even  average  intelligence  can 
readily  understand  its  meaning,  but  our  Masonic 
teachers,  not  willing,  perhaps,  that  any  mistake 
should  be  made  in  relation  to  this  matter,  ex- 


326  THE  MASTER'S  CARPET. 

press  themselves  in  terms  still  more  explicitly,  in 
the  lodge  book. 

Hear  the  "Manual  of  the  Lodge,"  by  Mackey, 
p.  56:— 

"The  Phallus  was  an  imitation  of  the  male  gener- 
ative organ.  It  was  represented  usually  by  a  column 
which  was  surmounted  by  a  circle  at  its  base,  in 
tended  for  the  cteis  or  female  generative  oi'gan. 
This  union  of  the  Phallus  and  the  cteis  which  is 
well  represented  by  the  point  tvitJiin  the  circle 
was  intended  by  the  ancients  as  a  type  of  the  prolific 
powers  of  nature  which  they  worshipped  under  the 
united  form  of  the  active  or  male  principle  and  the 
passive  or  female  principle." 

And  again,  in  the  "Symbolism  of  Freemasonry," 

P-  352— 

"Phallus — representation  of  the  virile  mem- 
ber which  was  venerated  as  a  religious  symbol, 
very  universally  by  the  ancients.  It  was  one  of 
the  modifications  of  sun-worship,  and  was  a  sym- 
bol of  the  fecundating  power  of  that  luminary. 
The  Masonic  point  within  a  circle  is  undoubtedly  of 
phallic  origin." 

And  lastly,  in  the  "Lexicon  of   Freemasonry," 

P-  353  :— 

"The  Phallus  was  the  wooden  image  of  the 
mcmbrum  virile,  which  being  affixed  to  a  pole, 
formed  a  part  of  most  of  the  pagan  mysteries, 
and  was  worshiped  as  the  emblem  of  the  male 
generative  principle.  The  phallic  worship  was  first 
established  in  Egypt.  From  Egypt  it  was  introduced 
into  Greece,  and  its  exhibition  formed  a  part  of 
the  Dionysian  mysteries.  In  the  Indian  Mysteries 
it  was  called  the  lingam^  and  was  always  found 
in  the  most  holy  place  in  the  temple.  It  was 
adopted  by  the  idolatrous  Israelites,  who  took  it 


POINT    WITHIN     A    CIRCLE.  32^ 

from  the  Moabites  When   in  the  Wilderness  of  Sin, 
under  the  name  of  Baal-peor." 

And  now  what  information  do  we  gather  from 
all  this  voluminous  Masonic  testimony  ?  And  what  in- 
struction do  we  receive  in  relation  to  the  "Point  with- 
in a  Circle"  from  the  Most  Worshipful  Grand  ru- 
lers of  Masonry  ? 

As  we  shall  learn  by  and  by,  when  discussing 
the  Egyptian  legend  in  the  Master  Mason's  de- 
gree, Osiris,  the  chief  deity  or  sun-god  of  Egypt, 
is  said  to  have  been  treacherously  slain  by  his 
brother  Typhon,  his  body  cut  into  fourteen  different 
parts  and  buried  or  concealed  in  as  many  different 
places.  Isis,  or  nature — the  wife  of  Osiris — in  her 
search  for  the  mutilated  body  of  her  husband,  is 
supposed  to  have  found  all  the  parts  but  one — the 
organ  of  generation.  For  this  she  made  a  "fac- 
titious representation,"  which  the  Masonic  text- 
books assure  us,  was  in  the  shape  of  a  "sculptured 
column,  made  of  wood,  and  surrounded  by  a  circle 
at  its  base,  representing  the  cteis  or  female  gener- 
ative organ,"  and  this  she  set  up  in  the  temple  of 
Isis,  that  divine  honor  might  be  paid  to  it. 

This  monstrous  abomination,  as  we  are  informed 
in  the  foregoing  extracts,  was  the  Phallus  of  the 
old  pagan  worship,  and  which  we  are  positively  as- 
sured is  now  represented  in  every  Masonic  lodge 
throughout  the  world,  under  the  figure  of  "The 


328  THE  MASTER'S  CARPET. 

Point   within  a  Circle."     Being   supposed  to    be   a 
part  of  Baal  or  the  sun-god,  it  was   sometimes   also 
called  Baal-peor,  and  was   always  and    everywhere 
worshiped    with  licentious    worship.     This  was  the 
chief    deity    of     the  Moabites,    as    we  read  in  the 
twenty-fifth    chapter  of    Numbers,  and    it   was   be- 
cause   the    men  of    Israel   joined  themselves  to  this 
abominable  idol  and  took  part    in  its  wicked  wor- 
ship indulging  in  the  most  flagrant  licentiousness  in 
honor    of    it,  that    twenty-four   thousand    of    them 
were    slain.     And    the    Apostle    Paul,    alluding    to 
this   same    'phallic    worship,    speaks  of  it   in    terms 
of   the    highest    reprobation,  when   he    advises    the 
Ephesian   Christians    to  "have   no  fellowship    with 
the    unfruitful    works    of  darkness,  but    rather   re- 
prove   them.        For,"   said    he,    "it   is    a  shame    to 
speak  of  the  things  that   are  done  of    them  in    se- 
cret."    (Eph.  v.  n,    12.)    And  yet  notwithstanding 
all   this,  the  ministers  of    our  churches — those    who 
claim     to    be    commissioned    by    the    Lord    Jesus 
Christ,   to   preach  the  gospel  of   the  grace  of  God, 
and  to   lead   men  from  darkness    to  light,    and    the 
very  representatives  of  that  same    Apostle    Paul — 
these  men    I  say  go  into  those  dark  dens  of  infamy 
and  sin,   called  Masonic  lodges,  join  themselves  to 
this   very  same  Baal-peor,  solemnly  swear  to   main- 
tain and  support  the  wicked  religious  philosophy  of 
which  it  forms  an  important  part,  use  whatever  in 


POINT    WITHIN    A    CIRCLE  329 

fluence  they  possess  in  inducing1  others  to  follow 
their  example,  and  when  questioned  on  the  subject 
by  even  one  of  their  own  congregation,  they  either 

give  a  haughty,  defiant  reply,  or  else  positively  lie  to 
hide  their  wickedness. 

And  now  there  is  one  other  feature  of  this  ex- 
pressive symbol  to  which  at  least  brief  allusion 
ought  to  be  made.  We  have  learned  that  the  point 
represents  the  male  generative  organ,  that  it  repre- 
sents an  individual  member  and  also  that  it  repre- 
sents the  Worshipful  Master,  while  at  the  same 
time  the  circle  represents  the  lodge,  the  universe 
and  the  boundary  line  of  Masonic  duty.  Now, 
putting  all  these  facts  together,  and  taking  them  in 
connection  with  the  other  meaning  of  the  circle, 
and  also  with  the  further  fact  that  the  phallic  wor- 
ship was  always  licentious  in  character,  it  does  not 
require  a  very  great  deal  of  penetration  to  under- 
stand that  concubinage  or  free-love  is  one  of  the 
possible  results  of  Masonic  teaching,  and  that  the 
individual  Mason  is  only  restricted  so  far  as  the 
wives,  mothers,  sisters  and  daughters  of  Master 
Masons  are  concerned,  as  prescribed  in  the  obli- 
gation of  the  third  degree.  And  yet  to  conceal 
all  this  abomination  and  wickedness,  and  to  recom- 
mend Freemasonry  to  public  favor,  the  figures 
of  the  Holy  SS.  John  are  placed  on  either  side  of 
this  notorious  symbol,  while  the  Word  of  God 


33<> 


is  represented  as  being  open  on  the  vertex  of 
the  circle.  Surely,  if  "  righteousness  exalteth 
a  nation,"  and  that  "  sin  is  a  reproach  to  any 
people,"  it  can  scarcely  be  expected  that  the  people 
of  this  land  can  long  escape  the  sore  judgments  of 
the  Almighty  for  the  support  and  encouragement 
they  are  giving  to  this  terrible  form  of  idolatry 
and  especially  for  the  apathy  and  indifference  with 
which  they  regard  its  very  existence  in  the  pulpit. 
May  the  Lord  soon  hasten  the  time  \vhen  this 
fearful  "covenant  with  hell  shall  be  disannulled"  and 
when  this  "agreement  with  death  shall  not  stand," 
when  the  Lord  Jesus  Christ  alone  shall  be  the  on- 
ly object  of  worship  and  when  "every  tongue  shall 
confess  that  He  only  is  Lord  to  the  glory  tf  God 
the  Father." 


CHAPTER  XV. 

THE  MASONIC  LEGEND. —  The  Masonic  revival. 
How  effected  and  why. — Osiris  and  Hiram  one 
and  the  same  character.  —  Legend  of  Hiram 
AbifF. — Leg-end  of  Osiris. — Both  identical. 


-.  Barton : — We  are  now  done  with  the  "Les- 
ser Mysteries"  or  those  initiatiory  rites  which  constitute 
the  first  section  of  symbolic  Masonry.  We  have 
examined  all  its  ceremonies,  have  investigated  all 
its  symbols  and  the  fearful  truth  has  been  made 
only  too  apparent,  that  every  part  of  Freemasonry 
emphatically  proclaims  its  pagan  origin  and  that 
the  god  of  its  worship  and  religious  philosopy  is 
the  old  sun-god  of  the  "  Ancient  Mysteries "  —  the 
Osiris  of  the  Egyptians  or  the  Baal  of  the  idolat- 
rous Israelites.  We  must  now,  my  dear  Henry, 
turn  our  attention  to  the  sublime  degree  of  Master 
Mason  and  to  a  discussion  of  that  celebrated  legend, 
which  is  regarded  by  all  Masons  the  world  over,  as 
being  decidedly  the  most  impressive  and  instructive 
of  all  the  Masonic  rites,  and  which  is  called  by 
way  of  eminence  the  "  Temple  legend,"  or  the 
"Legend  of  the  Builder."  Some  idea  may  be  formed 
of  the  very  high  estimation  in  which  this  wonder- 
ful legend  is  held  among  the  fraternity  and  of  its 
pretended  sublimity  and  great  importance  as  an 


332  THE  MASTER'S  CARPET. 

integral  part  of  the  Masonic  institution  from  the 
following  descriptive  references  copied  from  the 
monitors  and  text  books  of  the  lodge. 

"Symbolism  of  Freemasonry,"  pp.    228,229: — 

"  The  most  important  and  significant  of  the 
legendary  symbols  of  Freemasonry  is  undoubtedly 
that  which  relates  to  the  fate  of  Hiram  Abiff,  com- 
monly called  by  way  of  excellence,  the  "  Legend  of 
the  Third  Degree."' 

"  This  legend  has  been  considered  of  so  much 
importance,  that  it  has  been  preserved  in  the  sym- 
bolism of  every  Masonic  rite.  No  matter  what 
modifications  or  alterations  the  general  system  may 
have  undergone — no  matter  how  much  the  ingenu- 
ity or  the  imagination  of  the  founders  of  rites  may 
have  perverted  or  corrupted  other  symbols,  abol- 
ishing the  old  and  substituting  new  ones  —  the  le- 
gend of  the  Temple  Builder  has  ever  been  left  un- 
touched to  present  itself  in  all  the  integrity  of  its 
ancient  mythical  form. 

And  again  in  the  "  General  Ahiman  Rezon," 
by  Sickles,  p.  195,  we  read: — 

"  The  ceremonial  of  the  degree  of  Master  Ma- 
son is  unquestionably  the  most  important,  impressive 
and  instructive  portion  of  the  Ritual  of  Ancient 
Freemasonry.  That  portion  of  the  rite  which  is 
connected  with  the  legend  of  the  Tyrian  Artist  is 
well  worthy  the  deep  and  earnest  study  of  the 
thoughtful  men.  (Well,  we  are  studying  it  thought- 
fully and  earnestly.)  But  it  should  be  studied  as  a 
myth  and  not  as  a  fact.  Against  the  notion  that  it 
is  the  representation  of  a  scene  that  actually  oc- 
curred in  the  temple,  it  may  well  be  urged  that 
outside  of  Masonic  tradition  there  is  no  proof  that 
an  event  such  as  is  related  in  connection  with  the 
Temple  Builder  ever  transpired  and  besides  the 


THE    MASONIC    LEGEND.  333 

ceremony  is  older  by  more  than  a  thousand  years* 
than  the  age  of  Solomon.  There  are  characters 
impressed  upon  it  which  cannot  be  mistaken.  // 
is  thoroughly  Egyptian" 

And  now  the  questions  naturally  suggest  them- 
selves, who- is  this  "Hiram  Abiff"  or  "Tyrian  artist," 
who  is  referred  to  with  so  much  apparent  respect 
in  the  foregoing  extracts,  and  whose  "  legend,"  as  Dr. 
Mackey  expresses  it,  "has  become  so  intimately  inter- 
woven with  Freemasonry  as  to  make  to  all  appear- 
ance apart  of  its  very  essence?"  How  did  the  "Ma- 
sonic fathers "  come  to  incorporate  this  man  Hiram 
with  the  Masonic  mysteries?  And  where,  when  and 
how  did  this  celebrated  "  Temple  Legend "  first 
originate?  To  answer  these  inquiries  in  a  satis- 
factory manner,  and  at  the  same  time  to  get  a 
further  understanding  of  the  true  character  of  the 
Masonic  philosophy,  we  must  always  remember 
that  Freemasonry,  as  before  stated,  is  the  science  of 
religious  symbolism  by  means  of  which  every  Mason 
is  professedly  engaged  in  erecting  a  spiritual  temple 
in  his  heart,  pure  and  spotless,  and  to  represent 
which  the  temple  of  Solomon  has  been  adopted,  as 
the  most  suitable  type.  The  fact  is,  that  the  whole 
conception  of  the  Masonic  idea  by  the  Apple-tree 
tavern  philosophers  was  a  wonderful  scheme  through- 
out— cunningly  devised  and  carefully  executed.  So- 
lomon, the  principal  character,  connected  with  the 
construction  of  the  Jerusalem  temple,  was  a  man, 


334 


supposed  to  have  been  endowed  with    all    ivisdom\ 
Hiram,  King  of  Tyre,  the  next  noted  personage  al- 
luded   to    in    the    sacred    narrative,     supported     01 
strengthened,  as  it  were,  King   Solomon    in    carry- 
ing out  that  great  undertaking,    while  "  Hiram,  the 
widow's  son,"  by  his   surpassing    skill    as    an    artist, 
beautified   and    adorned  the    edifice.       Now,    in    re- 
viving the  "  Ancient  Mysteries,"  with  all  their  cere- 
monies and  symbols,  and  in  seeking  for  appropriate* 
characters  to  represent  the    "  three  great    pillars    of 
Wisdom,  Strength  and  Beauty,"   or  the  three  mani- 
festations   of    the    sun-god    in    the    east,     west     and 
south,  as  they  existed    in  the   "  Ancient  Initiations," 
who  could  be  found  to  answer  every  purpose  more 
suitably  than    Solomon    and  the  two  Hirams?     And 
hence,  as  a  matter    of  course,   they    were    immedi- 
ately dubbed  the  three  first  "Most  Excellent  Grand 
Masters"  of  this  grand  humbug,   although  we  have 
abundant    proof,    from    the    very    best    and    highest 
Masonic  testimony  on  record,  that  one    of  them    at 
least — King  Solomon — knew  no  more  of  the    mys- 
teries of  a  Masonic  lodge,  as  now   constituted,  than 
he  did  of  the  Marble  cypher  or  the  battle  of  Bunker 
Hill. 

That  important  selection  being  once  effected  by 
the  Masonic  fathers,  the  rest  of  their  revival  work 
became  quite  simple.  They  merely  changed  the 
name  of  the  hero-god  in  the  Egyptian  mysteries 


THE    MASONIC    LEGEND.  335 

from  Osiris  to  that  of  Hiram  Abiff,  composed  a 
legend  similar  in  all  respects  to  that  found  in  the 
"Ancient  Initiatians "  to  record  the  manner  of  his 
pretended  death,  changed  another  name  here  and  there 
to  conceal  the  true  character  of  the  institution,  and  lest 
the  mean  pagan  origin  of  the  miserable  swindle 
should  be  discovered,  they  "  burned  their  manu- 
scripts "  in  1720,  as  we  are  credibly  informed  by 
James  Hardie,  in  his  "  New  Freemason's  Monitor," 
p.  20.  First  they  borrowed  the  secret  worship  of 
Baal,  as  a  substitute  for  the  religion  of  Christ,  then 
they  interspersed  into  its  ritualistic  jugglery  the 
names  of  Solomon  and  Hiram  to  recommend  it  to 
the  favorable  acceptance  both  of  Jew  and  gentile, 
and  lastly  they  unblushingly  appropriated  the  Holy 
Bible  and  the  names  of  the  SS.  John  to  render  it  ac- 
ceptable to  the  Christian  public.  All  this,  however 
was  in  the  beginning  of  its  wicked  career,  and  be- 
fore it  had  acquired  a  very  solid  foothold,  but  ac- 
cording as  it  grew  older  and  gained  new  accessions 
to  its  ranks,  deceiving  into  its  midnight  lodges 
even  some  of  the  best  and  purest  men  of  both 
continents,  its  principal  leaders,  (when  they  found 
they  could  do  so  with  impunity,)  gradually  threw 
off  the  flimsy  cloak  of  hypocrisy  in  which  its  in- 
fidel and  antichristian  principles  were  only  for  a 
time  enveloped,  and  proclaimed  to  the  world  its 
real  philosophy.  And  strange  as  it  may  appear 


336  THE  MASTER'S  CARPET. 

Freemasonry  is,  to  say  the  least  of  it,  almost  as 
popular  to-day  as  Christianity  itself,  while  its 
heathen  mysteries  are  as  much  respected  and  upheld 
even  by  ministers  of  the  gospel,  as  are  the  mys- 
teries of  the  Christian  faith.  Its  absolute  identity 
with  the  "  Ancient  Initiations "  has  however  been 
long  since  made  manifest  by  all  its  principal  teachers. 
Every  one  of  its  symbols,  ceremonies  and  rites,  as 
we  have  found,  have  been  traced  back  with  the 
most  unerring  accuracy  to  the  secret  initiations  of 
Baal,  and  this  celebrated  legend  of  Hiram  AbifF 
has  in  an  especial  manner  been  indisputably  shown 
to  have  been  the  very  self-same  legend  which  for- 
merly existed  in  every  form  of  sun-worship  throu 
out  the  pagan  world,  and  is  in  realty  to-day  L  ie 
religion  of  India  and  Japan. 

This  fact  is  so  continually  mentioned  and  is 
always  affirmed  with  so  much  positive  assurance  by 
all  the  leading  authors  and  most  popular  teachers 
of  the  Masonic  institution,  that  if  we  reject  their 
testimony  concerning  their  own,  best  beloved  sys- 
tem, then  it  would  be  hardly  consistent  in  us  to 
accept  human  testimony  on  any  subject  whatever. 
The  identity  of  the  Hiram  of  Masonry  with  the 
sun-god  of  the  "  Ancient  Mysteries "  has  been  al- 
ready fully  disposed  of  on  pp.  235,  236  neverthe- 
less, as  I  propose  now  to  compare  both  legends — 
the  Masonic  and  Egyptian — I  shall  refer  once  more 


THE    MASONIC    LEGEND.  337 

to  a  few  of  the  proofs  heretofore   given,    and   only 
very  briefly. 

tc  Traditions  of  Freemasonry,"  p.  159: — 

"  The  legend  and  traditions  of  Hiram  Abiff 
form  the  consummation  of  the  connecting  link  bet- 
ween Freemasonry  and  the  ancient  mysteries. 

And  again  on  p.  240: — 

"  We  readily  recognize  in  Hiram  AbifF  the 
Osiris  of  the  Egyptians,  the  Mythras  of  the  Per- 
sians, the  Bacchus  of  the  Greeks,"  &c. 

And  again  from  the  "  Freemason's  Guide,"  by 
Sickles,  p.  236: — 

"  Osiris  and  the  Tyrian  Architect " — i.  e.  Hiram 
Abiff — "  are  one  and  the  same." 

It  being  undoubtedly  true  then,  that  the  legend 
of  Hiram  has  merely  taken  the  place  of  the  legend 
of  Osiris  and  that  as  here  expressed  by  the  lodge 
book,  "Osiris  and  Hiram  are  one  and  the  same," 
the  next  point  of  interest  perhaps,  which  ought  to 
demand  our  attention,  would  be,  to  obtain  a  des- 
cription of  those  ancient  legends  of  the  mysteries, 
and  to  ascertain  exactly  what  facts  or  incidents  they 
related,  so  as  to  be  able  to  determine  beyond  any 
possibility  of  mistake,  that  the  Masonic  legend  cor- 
responds in  every  particular  with  the  legend  of 
Egypt.  On  this  subject,  as  indeed  on  all  other 
points  tending  in  any  way  to  establish  the  coincidence 
between  Freemasonry  and  the  ancient  secret  initi- 
ations of  sun-worship,  we  have  the  fullest  possible 


3^8  THE  MASTER'S  CARPET. 

information  and  in  the  very  clearest  terms  from  all 
our   Masonic  teachers. 

In  the  "  Traditions  of  Freemasonry,"  by  Pier- 
son,  p.  229,  we  read: — 

"  Everywhere,  and  in  all  their  forms  the  mys- 
teries were  funereal  in  their  character  and  cele- 
brated the  mythical  death  and  restoration  to  life  of 
some  divine  or  heroic  personage  and  the  details  of 
the  legend  and  the  mode  of  death  varied  in  the 
different  countries  where  the  mysteries  were  prac- 
tised. 

And  again  on  p.  232  he  says: — 

"  Each  legend  represented  the  death  by  viol- 
ence of  some  particular  person;  with  some  it  was  a 
god,  with  others  a  demi-gocl  and  with  others  a  great 
warrior  or  person  who  had  conferred  signal  bene- 
fits upon  man  in  agricultural  pursuits  or  in  the  arts 
and  sciences.  In  consequence  of  such  death  some- 
thing was  lost;  there  was  then  a  search  made  for 
that  which  was  lost,  a  finding  of  it  or  of  a  part 
of  it  or  of  something  that  was  adopted  as  a  sub- 
stitute for  it — a  beginning  in  sorrow  and  lamentation 
and  an  ending  in  joy  and  rejoicing.  Such  is  a 
brief  summary,"  he  continues,  "of  the  legend  that 
accompanied  the  ceremonial  of  each  of  the  systems 
of  the  mysteries  of  which  we  have  any  account, 
either  historical  or  traditional  that  has  ever  been 
practised  on  this  globe." 

Having  been  thus  made  acquainted  with  the 
fact  that  the  mysteries  were  all  funereal  in  their 
character,  and  that  they  everywhere  celebrated 
the  death  of  some  "  cherished  being "  as  the  re- 
presentative of  the  sun-god  or  the  destruction  of 
light  by  night  and  darkness,  let  us  now  com- 


THE    MASONIC    LEGEND.  339 

pare  the  Legend  of  the  "  Tyrian  Architect"  with 
that  of  Osiris,  and  in  that  way  ascertain  to  a  cer- 
tainty the  coincidence  that  exists  between  them. 

LEGEND  OF  HIRAM  ABIFF. 

The  following  is  that  wonderful  legend  of  Hi- 
ram AbifF,  which  is  rehearsed  by  the  Worshipful 
Master  to  every  candidate  at  the  time  he  is  made 
a  Master  Mason,  or  rather  after  he  is  "brought 
from  a  dead  level  to  a  living  perpendicular." 

"  Fifteen  Fellow  Crafts  seeing  the  temple  about 
to  be  completed  and  being  desirous  of  obtaining  the 
secrets  of  a  Master  Mason  or  the  Master's  word 
whereby  they  might  travel  into  foreign  countries, 
work  and  receive  Master's  wages,  entered  irto  a 
horrid  conspiracy  to  extort  thviri  from  our  Grand 
Master  Hiram  AbifF  or  take  his  life.  But  reflect- 
ing with  horror  upon  the  atrocity  of  the  crime 
twelve  of  them  recanted,  the  other  three,  however, 
persisted  in  their  murderous  design. 

Our  Grand  Master  Hiram  AbifF  was  slain  at 
the  hour  of  high  twelve.  It  was  his  usual  custom 
at  that  hour,  while  the  craft  were  called  from  la- 
bor to  refreshment,  to  enter  into  the  unfinished 
"sanctum  sanctorum'  or  "  Holy  of  Holies"  of  King 
Solomon's  temple,  there  to  offer  his  adorations  to 
the  Deity  and  draw  his  designs  upon  the  trestle- 
board.  The  Fellow  Crafts  who  persisted  in  their 
murderous  design  knowing  this  to  be  his  usual 
custom  placed  themselves  at  the  South,  West  and 
East  gates  of  the  inner  court  of  the  temple  and 
there  awaited  his  return, 


340  THE  MASTER'S  CARPKT. 

Having  finished  his  usual  exercises  he  attempted 
to  pass  out  by  the  South  gate,  where  he  was  met 
by  the  first  ruffian,  Jubela,  who  thrice  demanded 
of  him  the  secrets  of  a  Master  Mason  or  Mas- 
ter's word  and  being  thrice  refused  he  struck  him 
with  the  twenty -four  inch  guage  across  the  throat. 

He  then  attempted  to  retreat  by  the  West  gate, 
where  he  was  met  by  the  second  ruffian  Jubelo, 
who  also  demanded  of  him  the  secrets  of  a  Master 
Mason,  or  the  Master's  word,  and  being  again  re- 
fused he  struck  him  with  the  square  across  the 
breast. 

He  now  attempted  to  make  his  escape  by  the 
East  gate,  where  he  was  met  by  the  third  ruffian, 
Jubelum  who  in  like  manner  thrice  demanded  of 
him  the  secrets  of  a  Master  Mason  or  the  Master's 
word,  and  upon  a  like  refusal,  he  struck  him  a 
violent  blow  with  the  setting  maul  on  the  forehead 
which  felled  him  dead  upon  the  spot. 

They  then  buried  him  in  the  rubbish  of  the 
temple  until  low  twelve  or  twelve  at  night,  when 
they  met  by  appointment,  and  conveyed  him  a 
westerly  course  from  the  temple  to  the  brow  of  a 
hill  west  of  Mount  Moriah,  where  they  buried  him 
in  a  grave  due  east  and  west,  six  feet  perpendicular, 
and  planted  an  acacia  at  the  head  of  the  grave  to 
conceal  it,  and  that  the  place  may  be  known  should 
occasion  thereafter  ever  require  it. 

They  then  attempted  to  make  their  escape  out 
of  the  country. 

Our  Grand  Master  was  not  known  to  be  mis- 
sing until  the  following  day,  when  King  Solomon 
arriving  at  the  temple  and  finding  the  craft  in  con- 


THE    MASONIC    LEGEND.  34! 

fusion  he  inquired  the  cause,  and  being  informed 
that  there  was  no  work  laid  out  and  no  designs 
upon  the  trestle-board,  he  inquired  where  was  our 
Grand  Master  Hiram  AbifF.  He  was  informed  that 
he  had  not  been  seen  since  high  twelve  yester- 
day, and  fearing  that  he  might  have  been  indis- 
posed he  ordered  strict  search  and  due  inquiry  to 
be  made  in  and  about  the  several  apartments  of 
the  temple  to  see  if  he  could  not  be  found.  But 
strict  search  and  due  inquiry  having  already  been 
made  and  our  Grand.  Master  Hiram  AbifF  being 
nowhere  to  be  found,  he  feared  that  some  fatal  ac- 
cident had  befallen  him  and  ordered  the  Grand 
Secretary  to  cause  the  several  rolls  of  the  workmen 
to  be  called,  to  see  if  any  were  missing  and  that 
returns  be  made  as  speedily  as  possible. 

Upon  roll-call  three  Fellow  Crafts  were  found 
to  be  missing,  namely,  Jubela,  Jubelo  and  Jubelum, 
who  from  the  similarity  of  their  names  were  sup- 
posed to  be  brethren  and  men  of  Tyre. 

About  this  time  the  Fellow  Crafts  who  re- 
canted presented  themselves  before  King  Solomon, 
clad  in  white  gloves  and  aprons,  tokens  of  inno- 
cence, freely  acknowledged  their  premeditated  guilt 
and  most  humbly  implored  his  pardon.  King  So- 
lomon ordered  them  to  divide  themselves  into  par- 
ties and  travel  three  East,  three  West,  three  North 
and  three  South,  (with  others,  whom  he  should  ap- 
point) in  search  of  the  ruffians  and  return  not  with- 
out tidings. 

The  party  who  pursued  a  westerly  course  from 
the  temple,  on  coming  down  near  the  port  of  Jop- 
pa,  fell  in  with  a  wayfaring  man  of  whom  they 


342  THE  MASTER'S  CARPET. 

inquired  if  he  had  seen  any  strangers  pass  that 
way.  He  informed  them  he  had,  three,  '  and  des- 
cribed them  as  workmen  from  the  temple  at  Jeru- 
salem, seeking  a  passage  into  Ethiopia,  but  not 
having  King  Solomon's  pass,  were  unable  to  obtain 
a  passage  and  returned  back  into  the  country. 
Deeming  these  to  be  tidings  of  importance  they  re- 
turned back  to  communicate  them. 

He  then  ordered  them  to  disguise  themselves 
and  travel  as  before,  with  positive  injunctions  to 
find  the  ruffians  and  with  as  positive  assurance  that 
if  they  did  not,  the  twelve  Fellow  Crafts  would  be 
deemed  guilty  of  the  murder  and  severally  suffer  for 
the  crime  committed. 

They  departed  a  second  time  and  after  several 
days  of  fruitless  search,  and  when  on  their  return 
one  of  their  number,  becoming  more  weary  than 
the  rest,  sat  down  upon  the  brow  of  a  hill,  west  of 
Mount  Moriah  to  rest  and  refresh  himself.  On  at- 
tempting to  arise,  he  accidentally  caught  hold  of  an 
acacia,  which  easily  giving  way,  excited  his  curi- 
osity, whereupon  he  hailed  his  companions,  and  up- 
on their  return  and  examination  found  what  had 
the  appearance  of  a  new-made  grave.  And  whilst 
meditating  upon  this  singular  circumstance,  they 
heard  the  following  horrid  exclamations  from  the 
clefts  of  an  adjacent  rock.  The  first  was  the  voice 
of  Jubela,  who  exclaimed,  "  O  that  my  throat  had 
been  cut  across,  my  tongue  torn  out  by  its  roots 
and  buried  in  the  rough  sands  of  the  sea  at  low 
water  mark,  where  the  tide  ebbs  and  flows  twice 
in  twenty-four  hours,  ere  I  had  consented  to  the 
death  of  so  great  a  man  as  our  Grand  Master 


THE    MASONIC    LEGEND.  343 

Hiram  Abiff."  The  second  was  the  voice  of  Ju- 
belo,  who  exclaimed,  "  O  that  my  left  breast  had 
been  torn  open,  my  heart  plucked  out  and  given  as 
a  prey  to  the  wild  beasts  of  the  field  and  the  fowls 
of  the  air,  ere  I  had  been  accessory  to  the  death  of 
BO  good  a  man  as  our  Grand  Master  Hiram  AbifF." 
The  third  was  the  voice  of  Jubelum  who  ex- 
claimed in  tones  of  greater  horror  than  the  others, 
"O  that  my  body  had  been  severed  in  twain,  my 
bowels  taken  from  thence  and  burned  to  ashes  and 
the  ashes  scattered  to  the  four  winds  of  heaven,  so 
that  no  more  trace  or  remembrance  might  be  had 
of  so  vile  and  perjured  a  wretch  as  I,  ere  I  had 
caused  the  death  of  so  great  and  so  good  a  man  as 
our  Grand  Master  Hiram  AbifF.  Ah,  Jubela  and 
Jubelo,  it  is  I  who  am  more  guilty  than  you  both; 
it  was  I  who  struck  the  fatal  blow,  it  was  I  who 
killed  him!"  Whereupon  they  rushed  in,  seized  and 
bound  them  and  brought  them  before  King  Solo- 
mon, who  upon  a  due  conviction  and  confession  of 
their  guilt  ordered  them  to  be  taken  without  the 
gates  of  the  city  and  be  there  executed  according 
to  their  several  imprecations  whilst  hidden  in  the 
clefts  of  the  rock. 

King  Solomon  then  ordered  the  Fellow  Crafts 
to  go  in  search  of  the  body  and  when  found  to  ob- 
serve whether  the  Master's  word  or  a  key  to  it  or 
anything  pertaining  to  the  Master's  degree  be  on 
or  about  the  body.  The  body  of  our  Grand  Mas- 
ter Hiram  AbifF  was  found  in  a  grave  dug  clue 
east  and  west,  six  feet  perpendicular,  a  westerly 
course  from  the  temple,  where  a  weary  brother  sat 
down  to  rest  and  refresh  himself,  but  there  was 


344 

nothing  found  on  or  about  the  body,  by  which  it 
could  be  designated,  except  the  jewel  of  his  office 
which  they  bore  up  to  King  Solomon. 

He  then  ordered  the  Fellow  Crafts  to  form  a 
solemn  procession  to  go  and  assist  him  in  raising 
the  body  and  as  the  Master's  word  was  then  lost, 
he  proposed  that  the  first  sign  made  upon  arriving 
at  the  grave,  and  the  first  word  spoken  after  the 
body  should  be  raised,  should  be  adopted  as  the 
sign  and  word  for  the  regulation  of  all  Master's 
lodges  until  future  generations  should  find  out  the 
right." 

Such  is  the  celebrated  legend  of  "  Hiram  the 
Builder,"  the  name  of  the  sun-god  of  the  Masonic 
mysteries,  and  now  let  us  refer  to  its  great  antitype — 
the  equally  famous  legend  of  Osiris  the  King,  or 
the  name  of  the  sun-god  of  the  "  Ancient  Mys- 
teries." 

LEGEND  OF  OSIRIS. 

In  the  "Traditions  of  Freemasonry,"  p.  229, 
we  read: — 

"  Osiris,  King  of  Egypt,  willing  to  confer  an 
indescribable  benefit  on  all  the  nations  around  him,  by 
communicating  to  them  the  arts  of  civilization,  left 
the  government  of  his  kingdom  to  the  care  of  his 
wife  Isis  and  made  an  expedition  of  three  years  to 
effect  his  benevolent  purpose. 

On  his  return  he  fell  a  sacrifice  to  the  intrigues 
of  his  brother  Typhon  who  had  formed  a  con- 
spiracy in  his  absence  to  destroy  him  and  usurp 
his  throne.  At  a  grand  entertainment,  to  which 


LEGEND    OK    OSIRIS.  345 

Osiris  was  invited,  when  none  but  the  conspirators 
were  present,  Typhon  produced  a  valuable  chest 
adorned  with  work  of  gold.  He  had  secured  with- 
out suspicion  a  measurement  of  the  person  of  Osiris 
and  had  caused  the  chest  to  be  made  of  such  pro- 
portions as  would  exactly  fit  his  hody.  During  the  en- 
tertainment, and  while  the  gue^s  were  extolling  the 
beauty  of  the  chest,  Typhon  promised  to  give  it  to 
any  person  present,  whose  body  it  should  most  con- 
veniently hold.  Osiris  was  tempted  to  try  the  ex- 
periment, but  was  no  sooner  Jaid  in  the  chest, 
when  the  lid  of  it  was  nailed  cVwn  and  thrown 
into  the  river. 

The  body  of  Osiris  thus  committed  to  the 
mercy  of  the  winds  and  waves,  wa^  ^ast  up  at  Byb- 
los  in  Phoenicia,  and  left  at  the  foot  cf  a  tamarind 
tree. 

As  soon  as  Isis  was  informed  oV  the  death  of 
the  unfortunate  Osiris,  and  that  his  body  had  been 
shut  up  in  a  coffin,  in  the  extremity  of  sorrow  and 
despair  at  the  loss  of  her  husband,  she  set  out  in 
company  with  Thoth  in  search  of  the  body. 

Uncertain  as  to  the  route  she  ought  to  pursue, 
uneasy  and  agitated,  her  heart  lacerated  with  grief, 
in  mourning  garb,  making  the  air  re-echo  with  her 
lamentations,  she  interogates  every  one  whom  she 
meets. 

After  encountering  the  most  extraordinary  ad- 
ventures she  is  informed  by  some  young  children  that 
the  coffin  which  contains  the  body  of  her  husband 
had  been  carried  by  the  waters  out  to  sea  and  thence 
to  Byblos,  where  it  was  stopped  and  was  now  re- 


posing  upon  a  plant  (erica)  which  had  put  forth 
a  superb  stalk.  Isis,  actuated  by  a  divine  impulse, 
arrived  in  Byblos  and  discovered  the  coffin  and 
engaged  herself  as  nurse  for  the  King's  Children. 
As  a  reward  for  her  services  she  demanded  that 
the  precious  column  should  be  given  to  her.  Dis- 
engaging the  coffin  from  the  branches  by  which 
it  was  covered  •  she  took  out  the  body  and  sent 
the  branches  to  the  King  who  deposited  them  in 
the  temple  of  Isis. 

She  then  returned  to  Egypt  where  her  son 
Horus  reigned  and  deposited  the  body  in  a  sec- 
ret place,  intending  to  give  it  a  splendid  inter- 
ment. By  the  treachery  of  Typhon  she  was  again 
deprived  of  the  body  which  was  severed  into 
fourteen  parts  and  deposited  in  as  many  different 
places. 

Isis,  with  unparalleled  zeal  and  perserverance  un- 
dertook a  second  journey  to  search  for  these  scat 
tered  remnants." 

And  Dr.  Mackey  finishes  this  interesting  nar- 
rative in  his  "  Masonic  Lexicon,"  p.  130: — 

u  One  piece  of  the  body,"  he  says,  "  however 
she  could  not  find,  the  membrum  virile.  For  this 
she  substituted  a  factitious  representation  which 
she  consecrated  and  which  under  the  name  of 
Phallus  is  to  be  found  as  the  emblem  of  fecun- 
dity in  all  the  ancient  mysteries." 

*'  This  legend,"  he  further  states  "  was  purely 
astronomical.  Osiris  was  the  sun,  Isis  the  moon." 

Such  is  the  celebrated  legend  of  the  sun-god 
Osiris  of  Egypt,  as  furnished  us  by  the  most 


BOTH    LEGENDS    COMPARED.  347 

authentic  Masonic  documents  in  the  world  and  in 
relation  to  which  Past  Grand  Master  Pierson 
further  observes  in  his  "  Traditions  of  Freemason- 
ry," p.  231:— 

"The  Masonic  reader  will  be  struck  with  the 
remarkable  coincidences  which  the  above  legend 
presents  with  one  with  which  he  is  acquainted" 

Concerning  this  legend  and  all  the  others  of 
the  sun-god  of  the  "  Mysteries,"  by  whatsoever  name 
that  myth  had  been  worshipped,  whether  as  Osiris 
in  Thebes,  or  as  Baal  in  Samaria  and  Jezreel,  we 
have  the  following  general  description  in  addition 
to  that  already  given,  from  the  "  Traditions  of 
Freemasonry,"  p.  232: — 

"  The  legend  of  every  one  of  the  different 
phases  of  the  mysteries  irrespective  of  country  or 
language,  had  the  same  general  character,  in  fact 
were  all  indentical  except  in  the  name  of  indi- 
viduals. We  have  presented  that  of  the  Egyptian 
mysteries,  because  it  has  been  generally  regarded 
as  the  parent  of  all  others." 

This  being  the  case  then  and  having  both  the 
Masonic  and  Egyptian  legends  fairly  before  us  and 
also  remembering  that  our  Masonic  teachers  fur- 
nish all  these  historical  facts  for  the  sole  purpose 
of  proving  that  the  legend  of  the  third  degree  is 
identical  with  all  the  legends  of  antiquity  let  us 
now  examine  carefully  and  enumerate  one  by  one 
the  various  incidents  connected  with  the  supposed 
death  of  the  hero-god,  as  formerly  rehearsed  in 


34&  THE  MASTER'S  CARPET. 

the  secret  worship  of  the  sun  in  the  old  temple  of 
Baal,  and  as  they  are  now  rehearsed  in  the  very 
same  secret  worship  in  the  different  temples  of 
Masonry. 

In  the  Egyptian  legend  of  Osiris  we  notice  the 
following  principal  details: — 
1st: — There    is    the    possession    of    some    valuable 

thing. — Osiris  possessed  a   Kingdom. 
2nd : — There    is    a    conspiracy.  —  Typhon  and    his 

fellows  conspire  against  Osiris, 
gd: — There  is  a  conflict. — Typhon  and  his  fellows 

had  a  conflict  with  Osiris. 

4th : — There  is    a    death.  —  Osiris  is  slain  and  en- 
closed in  a  chest, 
cjth : — The  death  is  by  the  hand  of  a  brother. — Osiris 

is  slain  by  his  brother  Typhon. 
6th: — The  body  is  buried  at    the   foot  of  a    tama- 
rind tree, 
yth: — There  is  a  first  search. — Isis  searches  for  her 

husband's  body. 

8th: — She  interogates  every  one  whom  she  meets. 
o,th: — The    search  is   accidentally  successful.  —  Isis 

finds  the  body  and  disposes  of  it. 
loth: — There  is   a   second  search. — Isis  searches  for 
the  scattered    remnants    of  the   body    of   Osiris 
a  second  time. 

nth: — There  is  a  finding. — Isis  finds  all   the   parts 
of  the  body  but  one. 


BOTH    LEGENDS    COMPARED.  349 

1 2th: — There  is  a  loss. — One   part    of  the    body   is 

missing, 

i  gth: — There  is  a  substitution.— Isis    substitutes    the 

Phallus  for  the  missing  part. 

Now  compare  all  these  various  incidents  with 
those  related  in  the  Masonic  legend  and  note  the 
identity  between  the  two.  In  the  Masonic  legend 

1st: — There  is  the  valuable  possession. — Hiram  pos- 
sessed the  Master's  word. 

2nd : — There  is  a  conspiracy.  —  Fifteen  Fellow 
Crafts  conspire  against  Hiram. 

$d: — There  is  a  conflict.  —  Three  ruffians  attack 
Hiram  AbifF  at  high  twelve. 

4th : — There  is  a  death.  —  Hiram  is  slain  by  Ju- 
belum. 

5th: — This  death  is  by  the  hand  of  a  brother. — 
Hiram  is  slain  by  his  brother  Jubelum. 

6th: — The  body  is  buried  at  the  foot  of  a  tama- 
rind or  acacia  tree\ 

yth : — There  is  a  first  search.  —  Twelve  Fellow 
Crafts  search  for  the  ruffians. 

8th: — They  interogate  every  one  whom  they  meet* 

9th: — This  search  is  accidentally  successful. — The 
ruffians  are  found  in  the  clefts  of  a  rock  and 
disposed  of. 

loth: — There  is  a    second    search.  —  Three    Fellow 
Crafts  go  in  search  of  the  body. 


35°  THE  MASTER'S  CARPET. 

nth: — There  is  a  finding.  —  The  body  is  found  in 

a  grave  dug  due  east  and  west. 

1 2th: — There  is  a  loss. — The  Master's  word  is  lost. 
1 3th: — There   is   a    substitution.  —  The    first    word 

spoken  after  the  body  is  raised  is  subtituted. 

Thus  we  discover  at  length  as  the  result  of 
our  investigation  that  even  in  the  very  minutest 
particulars  the  Masonic  legend  of  Hiram  AbifF  and 
the  old  Egyptian  legend  of  Osiris  or  Baal  are  one 
and  the  same.  All  the  incidents  connected  with  the 
death  of  the  hero-god  —  the  search  for  the  body  — 
the  finding — the  loss  of  one  part  and  the  substitution 
for  that  which  was  lost,  are  identically  the  same, 
the  only  difference  being  that  the  name  Osiris  was 
dropped  by  the  "  Masonic  fathers "  and  the  name 
of  Hiram  AbifF  was  substituted  in  its  place. 

This  is  unquestionably  the  strongest  proof 
which  Masonry  has  hitherto  furnished  of  the  pagan 
origin  of  its  religious  philosophy  and  of"  the  un- 
doubted fact  that  in  every  conceivable  feature  it  is 
the  identical  religion  of  the  "  Ancient  Mysteries." 


CHAPTER   XVI. 

THE  MASONIC  TRAGEDY. — Murder  of  Hiram  histor- 
ically false.  —  A  substitute  for  Osiris.  —  Candi- 
date kneeling  to  pray. —  Personates  the  sun- 
god  in  his  conflict  with  night.  —  Is  slain  by 
Jubelum. — Body  concealed. — Buried  at  foot  of 
a  tamarind  tree. — Search  for  the  ruffians., — Ac- 
cidental discovery.  —  Search  for  the  body. — 
Loss  of  Master's  word.  —  Substitution  of  Mah- 
hah-bone. — Procession. — Prayer  at  the  grave. — 
Raising  of  the  body. 

Mr.  Barton: — The  celebrated  drama  or  scenic 
representation  of  the  pretended  death  of  Hiram 
AbifF,  based  upon  the  foregoing  legend  is  un- 
questionably the  most  interesting  if  not  the  most 
important  portion  of  the  whole  Masonic  system,  and 
is  that  which  gives  to  the  Master  Mason's  degree 
the  character  of  "  Sublime."  But  nevertheless,  like 
every  other  part  of  the  Masonic  philosophy,  it  is  a 
"sublime"  falsehood,  and  in  the  end  becomes  to 
the  candidate  a  "  sublime "  farce.  No  such  event 
ever  transpired  at  the  building  of  the  temple,  but 
on  the  very  contrary,  it  is  distinctly  stated  in  the 
Scriptures  that  Hiram,  the  widow's  son  of  Tyre  not 
only  was  not  slain  "  before  the  temple  was  com- 
pleted," but  that  he  actually  finished  all  the  work 


352  THE    MASTER'S   CARPET. 

he  had  to  make  for  King    Solomon    for    the    house 
of  the  Lord. 

In  I.  Kings  vii,  40,  we  read: — 

"  And  Hiram  made  the  lavers  and  the  shovels, 
and  the  basins.  So  Hiram  made  an  end  of  doing 
all  the  work  that  he  made  King  Solomon  for  the 
house  of  the  Lord." 

And  again  in  II.  Chron.  iv,  ?f\ — 

"And  Hiram  made  the  pots,  and  the  shovels, 
and  the  basins.  And  Hiram  finished  all  the  -work 
that  he  was  to  make  for  King  Solomon  for  the 
house  of  the  Lord." 

But  Hiram,  in  the  manner  previously  ex- 
plained, having  been  adopted  as  the  hero-god  of 
Masonry  to  substitute  Osiris  or  the  sun-god  of  the 
"Mysteries,"  the  scenic  representation  of  his  pretended 
death  is  performed  with  all  the  mock  solemnity 
imaginable,  and  the  candidate  is  made  to  represent 
him  in  every  single  element  of  the  Masonic  legend 
because  that  was  the  mode  of  initiation  into  the 
"  Greater  Mysteries"  and  true  or  false,  Freemasonry 
must  establish  beyond  any  question  its  perfect 
identity  with  that  secret  system  of  sun-worship.  It 
Droof  of  this  we  read  in  the  "  Lexicon  of  Free- 
masonry,"  p  130,  as  follows: — 

"  The  Mysteries  of  Osiris  formed  the  third  de* 
gree  or  summit  of  the  Egyptian  initiations.  In  these 
the  Murder  of  Osiris  by  his  brother  Typhon  was 
represented  and  the  god  was  personated  by  the 
candidate." 

In  perfect    harmony    with    this    explanation  we 


THE    MASONIC  TRAGEDY.  353 

have  its  literal  counterpart  in  the  Masonic  philoso- 
phy, so  that  it  might  be  correctly  read — "the  mys- 
teries of  Hiram  form  the  third  degree  or  summit 
of  Ancient  Craft  Masonry.  In  these  the  death  of 
Hiram  by  his  brother  Typhon  is  represented  and 
the  god  is  personated  by  the  candidate."  Both  le- 
gends and  both  scenic  representations  are  exactly 
the  same,  and  all  there  is  to  be  done,  is  to  change 
one  name  for  another  and  use  the  present  tense  in 
describing  the  ceremonies  of  the  lodge.  Again: — 

"Typhon  was  the  symbol  of  winter  which  de- 
stroys the  fecundating  and  fertilizing  powers  of  the 
sun,  thus  as  it  were,  depriving  him  of  life.  This 
was  the  catastrophe  celebrated  in  the  mysteries,  and 
the  aspirant  was  made  to  pass  fictitiously  through 
the  suffering  and  death  of  Osiris." 

Again  in  the  "Traditions  of   Freemasonry,"  p. 

233:— 

"The  candidate  in  these  initiations  was  made 
to  pass  through  a  mimic  representation  or  repetition 
of  the  conflict  and  destruction  of  Osiris  and  the 
eventual  recovery  of  his  body,  and  the  explanation 
made  to  him  after  he  had  received  the  full  share  of 
light  to  which  the  painful  and  solemn  ceremonies 
through  which  he  had  passed,  had  entitled  him 
constituted  the  secret  doctrine,  the  object  of  all  the 
mysteries." 

This  is  precisely  what  takes  place  in  the  Mas- 
ter Mason's  degree.  The  candidate  is  made  to  re- 
present the  death  of  the  sun- god  or  the  "fecundat- 
ing and  fertilizing  power  of  the  sun,"  under  the  fie- 


354  THE  MASTER'S  CARPET. 

titious  name  of  Hiram  Abiff,  and  this  dramatic  re- 
presentation is  the  last  great  link  which  connects 
this  idolatrous  system  of  demon  mythology  to  the 
old  Baal  or  sun-worship  of  the  "Mysteries."  We 
shall  now  examine  this  drama  in  detail  and  follow 
the  candidate  in  all  the  various  incidents  of  his  con- 
flict, death  and  the  subsequent  disposal  of  his  body, 
as  related  in  the  legend  of  Osiris. 

Having  passed  through  the  first  section  of  the 
degree,  and  having  resumed  his  clothing  in  the 
preparation  room,  and  being  invested  with  his 
apron  and  with  a  small  plumb,  suspended  from 
his  neck,  he  is  ushered  into  the  lodge  and  all 
necessary  preparations  for  the  sublime  (?)  drama 
which  is  to  follow  having  been  already  made 
by  the  Senior  Deacon  as  detailed  in  the  "Hand 
Book,"  pp.  194,  195,  the  candidate  is  called  to 
the  East  and  addressed  as  follows,  by  the  Worshipful 
Master. 

Worshipful  Master: — "Bro.  Hunt,  you  now 
no  doubt  consider  yourself  a  Master  Mason,  and 
as  such  entitled  to  all  the  rights  and  privileges  of  A 
Master  Mason,  do  you  not?" 

The  candidate  either  nods  his  head  in  affirma- 
tion, or  else  answers  "I  do." 

Worshipful  Master: — "I  presumed  you  did 
from  the  jewel  you  wear,  it  being  the  jewel  of  one 
of  the  principal  officers  of  this  lodge  [alluding  to 
the  small  plumb  hanging  from  his  neck].  But,  my 
brother,  it  becomes  my  duty  to  inform  you  that  you 


THE    MASONIC    TRAGEDY.  355 

are  not  yet  a  Master  Mason ;  neither  do  I  know 
that  you  ever  shall  be.  You  have  yet  a  rough  and 
rugged  road  to  travel,  one  beset  with  ruffians,  and  it 
may  be  with  murderers,  and  should  you  lose  your  life 
in  the  conflict,  yours  will  not  be  the  first.  But  re- 
member in  whom  you  placed  your  trust  and  che 
that  endureth  unto  the  end  the  same  shall  be  saved.' 
On  a  former  occasion  you  had  some  one  to  pray 
for  you,  but  now  you  have  none;  you  must  pray  for 
yourself.  You  will  therefore  suffer  yourself  to  be 
again  hoodwinked,  kneel  where  you  now  stand,  and 
pray,  either  mentally  or  orally  as  you  see  fit,  but 
when  done  signify  the  same  by  saying  'Amen,' 
aloud." 

The  Senior  Deacon  now  steps  forward  and 
again  fastens  a  hoodwink  securely  over  the  candi- 
date's eyes  and  causes  him  to  kneel  on  both  knees, 
as  it  were,  to  pray.  The  Worshipful  Master  stands 
up,  removes  his  hat  and  gives  three  raps,  calling 
all  the  brethren  to  their  feet,  and  thus  standing, 
they  await  for  some  minutes,  till  the  candidate  is  sup- 
posed to  have  done  praying  and  says  "Amen" 
aloud. 

The  figure  on  next  page  accurately  represents  the 
minister  or  saloon-keeper  as  he  is  again  blindfolded 
and  kneels  once  more  to  make  a  mockery  of  prayer 
in  a  Masonic  lodge,  with  the  brethren  standing 
round  and  hugely  enjoying  his  miserable  appear- 
ance. Having  said  "Amen"  he  is  ordered  to  "arise 
and  make  his  progress,"  the  lodge  being  again 
seated.  The  various  incidents  detailed  in  the  pre- 


356 


THE    MASTER'S    CARPET. 


vious  legend  of  Hiram  now  begin  to  be  enacted. 
The  candidate  is  assisted  to  his  feet  by  the  Senior 
Deacon  and  conducted  in  the  usual  manner  once 
round  the  lodge.  When  they  approach  the  Junior 
Warden's  station  in  the  South,  he  is  accosted  by  a 
pretended  ruffian  (or  perhaps  a  real  one),  named 


Jubela,  who  thrice  demands  of  him  the  secrets  of 
a  Master  Mason  or  the  Master's  word,  and  being,  in 
his  behalf,  thrice  refused  by  the  Senior  Deacon,  he 
strikes  him  lightly  with  the  twenty-four  inch  gauge 
across  the  throat. 


THE    MASONIC    TRAGEDY.  357 

He  is  then  rushed  towards  the  Senior  Warden's 
station  in  the  West,  where  he  is  met  hy  a  second 
ruffian  named  Jubelo,  who  also  demands  of  him  the 
secrets  of  a  Master  Mason  or  the  Master's  word, 
and  being  again  refused  he  strikes  him  with  the 
square  across  the  left  breast. 

Faint  and  bleeding  as  it  were,  he  is  now 
hurried  along  to  the  "East  gate,"  but  in  the  north- 
east corner  he  is  attacked  by  the  third  ruffian,  Ju- 
belum,  who  in  like  manner  demands  of  him  the 
secrets  of  a  Master  Mason  or  the  Master's  word 
and  upon  a  like  refusal  he  strikes  him  a  blow  with 
a  leather  mallet  called  a  "setting  maul,"  and  pitches 
him  backward  into  a  canvas,  held  for  the  purpose 
by  six  of  the  brethren.  He  is  now  supposed  to  be 
dead,  and  in  this  manner  the  first  five  incidents  in 
the  legend  of  Osiris  are  performed.  Hiram,  or  the 
candidate,  is  claimed  to  have  had  a  valuable  possession. 
There  is  a  conspiracy  to  obtain  that  valuable  pos- 
session at  any  hazard.  Then  follows  the  conflict — 
that  conflict  ends  in  death,  and  that  death  is  by  the 
hand  of  a  brother. 

The  figures  on  the  following  page  represent 
the  sun-god  personated  by  the  candidate,  passing 
through  these  scenes  of  fierce  and  terrible  conflict 
with  the  conspirators,  representing  Typhon  or  the 
powers  of  darkness,  at  the  South,  West,  and 
Northeast. 


353 


THE    MASTER  S    CARPET 


EAST. 


Fig.  III. 


WEST. 


Fig.  I. 


The  Candidate  representing  the  Sun  god  in  his  Conflict  with 
Night  or  Darkness. 


THE    MASONIC    TRAGEDY.  359* 

Now  to  understand  all  this,  let  us  remember 
that  the  candidate  represents  Osiris,  or  Bgal,  or 
Hiram  which,  are  all  one  and  the  same  principle, 
and  that  that  principle  is  "the  fertilizing  and  fec- 
undating powers  of  the  sun" — "the  sun-god." 
Let  us  also  bear  in  mind  that  there  is  supposed  to 
be  a  constant,  unceasing  conflict  going  on  between 
this  sun-god  and  night  or  darkness. 

Now  the  sun,  appearing  in  the  east  in  the 
morning,  rises  higher  and  higher  in  the  heavens 
until  at  Meridian  he  attains  his  highest  point  of 
elevation  in  the  SOUTH.  The  moment  he  arrives  at 
the  "south  gate"  however,  that  moment  he  begins  to 
descend  and  there  receives,  as  it  were,  the  first 
blow  from  Typhon  or  night.  Continuing  to  decend, 
and  constantly  hurrying  towards  the  "west  gate" 
he  at  length  sets  behind  the  western  horizon  and 
there  the  sun-god  is  supposed,  symbolically,  to  re- 
ceive the  second  blow.  After  the  setting  of  the 
sun  there  is  but  a  feeble  light  (represented  by  the 
feeble  condition  of  the  candidate),  as  is  natural 
enough  after  having  received  two  terrific  blows, 
and  so  in  a  weak  and  wasted  condition  twilight 
lingers  on,  still  engaged  in  deadly  conflict  with  his 
relentless  enemy,  until  at  last  he  is  entirely  over- 
come— night  swoops  down  upon  the  earth  and 
darkness  everywhere  prevails — the  sun-god  having 
received,  as  it  were,  the  final  blow  which  deprives 


360  THE  MASTER'S  CARPET. 

him  of  life.  On  page  358  Fig.  i  represents  the 
mortar  strife  between  light  and  darkness  at  the 
Meridian;  Fig.  2  represents  the  conflict  in  the  West 
which  causes  the  sun-god  to  disappear,  and  Fig.  3 
represents  his  death,  when  light  becomes  entirely 
extinct  and  night  is  triumphant.  The  lights  in  the 
lodge  room  are  also  turned  down,  and  everything 
is  shrouded  in  gloom,  in  mournful  sympathy  with 
the  loss  of  the  beloved  Osiris,  personated  by  the 
candidate.  This  whole  scene  is  termed  the  ^  Aphan- 
ism^ and  is  explained  in  the  "Symbolism  of  Free- 
masonry," p.  317,  as  follows. 

"In  each  of  the  initiations  of  the  ancient  mys- 
teries there  was  a  scenic  representation  of  the  death 
or  disappearance  of  some  god  or  hero  whose  ad- 
ventures constituted  the  legend  of  the  mystery. 
That  part  of  the  initiation  which  related  to  and  rep- 
resented the  death  or  disappearance  was  called  the 
Aphanism.  freemasonry  'which  has  in  its  cere- 
monial form  been  founded  after  the  model  of  these 
ancient  mysteries,  has  also  its  aphanism  in  the  third 
degree." 

The  candidate  having  been  struck  by  the  set- 
ting maul  of  Jubelum  and  thrown  back  into  the 
canvass  as  already  stated,  is  then  laid  upon  his 
back  on  the  floor  and  covered  up.  All  the  breth- 
ren except  the  three  pretended  ruffians — Jubela,  Ju- 
belo  and  Jubelum — retire  to  their  seats,  and  these, 
standing  near  their  victim  and  realizing  in  some 
measure  the  enormity  of  their  crime,  determine  to 


THE    MASONIC  TRAGEDY.  361 

conceal  the  body  "in  the  rubbish  of  the  temple  un- 
til low  twelve  or  twelve  at  night,  when  they  agree 
to  meet  again  and  give  it  a  more  decent  burial." 

They  then  lay  hold  of  the  canvass  and  slowly 
convey  the  dead  body  of  Hiram  or  the  sun-god  to 
the  south-east  corner,  where  they  cover  it  with 
anything  that  comes  next  to  hand,  representing 
its  concealment  in  the  rubbish,  while  Jubelum  sits 
near  "to  watch,"  and  the  other  two  repair  toward  the 
west  end  of  the  lodge,  as  the  ritual  expresses  it,  "to 
dig  a  grave." 

In  the  meantime  the  Master  or  Secretary  strikes 
"low  twelve"  on  a  gong  or  bell  always  kept  for 
that  purpose,  indicating  midnight  and  hence  the 
complete  annihilation  of  light.  Jubela  and  Jubelo 
again  stealthily  approach  the  spot  where  the  body 
is  concealed  and  after  mutual  recognition  and  in- 
quiry between  the  supposed  ruffians,  it  is  agreed 
that  they  convey  it  a  westerly  course  to  a  spot 
where  a  pretended  grave  has  been  prepared  and 
there  bury  it.  Accordingly  the  dead  candidate,  or 
the  murdered  sun-god,  is  again  lifted  up  and  borne 
in  slow  and  solemn  procession  on  the  shoulders  of 
the  brethren  to  the  Senior  Warden's  station,  where 
he  is  finally  interred,  or  laid  on  the  floor  in  a  due 
east  and  west  position,  and  the  Senior  Warden's 
column  is  placed  standing  near  his  head  to  repre- 
sent the  acacia  or  "tamarind  tree,"  at  the  foot  of 


362  THE  MASTER'S  CARPET. 

which  the  body  of  Osiris  was  buried,  as  related  in 
the  legend.  The  three  "ruffians"  then  propose  at 
once  to  make  their  escape,  Typhon,  or  night  and 
darkness^  to  all  appearance  has  now  completely 
triumphed.  Osiris  or  Baal — the  "fertilizing  and 
fecundating  power  of  the  sun" — is  now  apparently 
buried  out  of  sight,  the  lodge  becomes  a  house  of 
mourning,  and  Isis  or  nature  weeps  for  the  loss  of 
her  husband.  Referring  to  this  melancholy  scene 
and  at  the  same  time  conclusively  proving  what 
has  been  already  stated,  that  the  so-called  "higher 
degrees"  are  but  so  many  developments  of  the 
"Sublime  degree  of  Master  Mason,"  we  read  as 
follows  in  the  "Book  of  the  Ancient  and  Accepted 
Scottish  Rite,"  pp.  355,  356:— 

M.-.P.-. — "My  brethren,  the  power  of  dark- 
ness has  prevailed  over  the  prince  of  light.  The 
earth  mourns  and  is  wrinkled  with  frost.  All 
nature  laments,  and  we  share  the  common  sorrow. 
Excellent  Senior  Warden,  let  prayers  be  offered  up 
in  the  tabernacle  for  the  return  of  light  and  the 
re-ascension  of  the  Sun. 

Senior  Warden: — Most  Puissant,  our  ancient 
taskmasters  on  the  banks  of  the  Nile  mourn  for 
Osiris.  The  Chaldeans  lament  for  Bel  (or  Baal) 
and  the  Phoenicians  for  Tammuz.  The  Phrygian" 
women  clash  their  cymbals  and  weep  for  Atys; 
while  far  in  India  the  Brahmins  pray  for  the  return 
of  Cama." 

M.'.P.-. — We,  like  our  ancient  Masters  weep 
for  Osiris — the  type  to  us  of  the  sun,  of  light,  of 
life.  Weep,  my  brethren,  for  Osiris!  Weep  for 


THE    MASONIC    TRAGEDY. 


light  lost,  and    life  departed,  and  the    good  and  the 
beautiful  oppressed  by  evil." 

This  from  such  "high"  authority  proves  beyond 
any  power  of  denial  that  the  dead  candidate  in  the 
Masonic  lodge  and  the  Osiris  or  Baal  of  the  "Mys- 
teries" are  one  and  the  same  characters,  whiie  it 
also  explains  as  clearly  as  it  can  possibly  be  done,  the 
true  meaning  of  Ezekiel  viii.  14,  15,  16,  where  a 
similar  scene  is  described  as  being  impiously  prac- 
tised in  the  secret  worship  of  the  idolatrous  Jews. 

"Then  he  brought  me  to  the  door  of  the  gate 
of  the  Lord's  house  which  was  toward  the  north; 
and  behold,  there  sat  women  weeping  for  Tammuz. 
Then  said  he  unto  me,  hast  thou  seen  this,  O  son 
of  man?  turn  thee  yet  again  and  I  will  show 
thee  greater  ABOMINATIONS  than  these.  And  he 
brought  me  into  the  inner  court  of  the  Lord's 
house,  and,  behold  at  the  door  of  the  temple  of  the 
Lord,  between  the  porch  and  the  altar,  were  about 
five  and  twenty  men,  with  their  backs  toward  the 
temple  of  the  Lord,  and  their  faces  toward  the 
east;  and  they  'worshipped  the  SUN  toward  the  east" 

Precisely  what  is  done  in  a  Masonic  lodge  and 
as  an  act  of  worship. 

The  figures  on  the  following  page  represent  the 
candidate  in  the  three  positions  before  described. 
Fig.  i  represents  him  where  he  is  supposed  to 
have  been  slain.  In  Fig.  2  he  lies  in  the  south- 
east corner  of  the  lodge,  concealed  under  the  rub- 
bish, and  in  Fig.  3  he  is  buried  in  a  grave  dug 
due  east  and  west,  at  the  foot  of  a  "tamarind  tree." 
Now  to  understand  the  reason  for  these  different 


W.   M. 


Fig.  /• 


s.  w. 


Fig.  I  I 


J.D. 


The  Candidate  representing  Osiris — slain  by  Tjphon  at  A, 
borne  by  the  river  Nile  to  B,  and  buried  at  D. 


THE    MASONIC    TRAGEDY.  365 

movements  of  the  candidate's  body,  we  must  refer 
once  more  to  the  Egyptian  legend.  When  Osiris 
was  slain  by  Typhon  and  his  body  enclosed  in  a 
chest,  it  will  be  remembered  that  he  was  thrown 
in  the  river  Nile  and  borne  out  to  the  Mediterranean 
Sea.  This  is  represented  by  conveying  the  candi- 
date's body  from  A  to  B. 

The  winds  and  waves  of  the  Mediterranean,  it 
is  further  asserted,  bore  Osiris'  body  a  westerly 
course,  "to  a  place  called  Byblos  in  Phoenicia, 
where  it  finally  reposed  at  the  foot  of  a  tamarind 
tree,"  in  like  manner  represented  by  bearing  the 
candidate's  body  from  B  to  D  and  burying  it  as  before 
described  at  the  foot  of  a  "tamarind"  or  "acacia" 
tree,  thus  reproducing  scene  the  sixth  in  the  Osirian 
legend. 

As  soon  as  the  supposed  ruffians  have  effected 
their  escape,  as  alluaed  to  on  p.  362,  there  is  quite 
a  commotion  in  the  lodge  room.  Every  one  seems 
to  be  trying  how  crazily  he  can  act,  but  after  a 
few  minutes  the  Worshipful  Master  raps  with  his 
gavel,  and  all  again  is  prefectly  still.  Grand  Master 
Hiram  is  reported  missing — no  work  is  laid  out 
and  no  designs  are  upon  the  trestle-board.  About 
this  time  an  alarm  is  heard  at  the  door,  and  the 
announcement  is  made  that  twelve  Fellow  Crafts 
who  of  course  are  Master  Masons  under  the  name 
of  Fellow  Crafts,  "are  without,  clad  in  white  gloves 


366  THE  MASTER'S  CARPET. 

and  aprons  who  say  they  have  important  tidings  to 
communicate,  and  desire  an  audience  with  his  ma- 
jesty, i.  £.,  with  the  Worshipful  Master,  who 
throughout  the  whole  of  this  ceremony  represents 
King  Solomon.  The  Fellow  Crafts  are  admitted, 
and  proceeding  at  once  to  the  Master's  station  in 
the  east.  They  relate  at  length  all  the  supposed 
facts  connected  with  the  Conspiracy  against  Hi- 
ram, their  own  share  in  the  wicked  plot  at  first, 
their  subsequent  recantation, and  now,  freely  acknowl- 
edging their  premeditated  guilt,  they  on  their 
bended  knees  "most  humbly  implore  his  pardon." 

In  relation  to  the  meaning  and  use  of  the 
number  12  in  the  Masonic  system  the  lodge  book 
explains  as  follows,  "Mackey's  Manual"  p.  100: — 

t;The  number  12  was  celebrated  as  a  mystical 
number  in  the  ancient  system  of  sun-worship  of 
•which  it  has  already  been  said  that  Masonry  is,  a 
-philosophical  development.  The  number  there  re- 
ferred to  the  12  signs  of  the  Zodiac,  and  in  those 
Masonic  rites  in  which  the  Builder"  [z.  <?.,[  Hiram 
"is  made  the  symbol  of  the  sun,  the  twelve  F.-.C.'. 
refer  to  the  twelve  signs  in  which  alone  the  sun  is  to 
be  found." 

THE    FIRST    SEARCH. 

The  seventh  act  in  the  Masonic  drama  is  now 
performed.  King  Solomon  orders  that  these  "Fel- 
low Crafts  divide  themselves  into  parties  and  travel, 
three  east,  three  west,  three  north  and  three  south, 
in  search  of  the  ruffians  and  return  not  without 
tidings."  All  the  brethren  of  course  take  theii 


THE    MASONIC    TRAGEDY.  36'; 

3ats  except  three  who  are  always  supposed  to  be 
well  posted  and  thoroughly  drilled  in  doing  what 
is  technically  called  the  "floor-works"  and  these  now 
proceed  with  their  search  to  represent  Isis,  in  the 
Egyptian  legend,  searching  for  the  body  of  Osiris. 
They  pass  out  by  the  "preparation- room"  door  and 
enter  the  lodge  again  after  a  few  minutes  by  the 
ante-room  door,  where  they  meet  the  Junior  Deacon, 
carelessly  lounging  and  representing  a  "wayfaring 
man,"  when  the  following  dialogue  takes  place,  per- 
forming the  eighth  act  as  related  in  the  legend. 

INTERROGATITG    WHOEVER    THEY    MEET. 

Fellow  Craft: — (in  search  of  the  ruffians  ^'Hal- 
lo, friend!  Have  you  seen  any  strangers  pass  this 
way  ?" 

Junior  Deacon: — "I  have;  three." 

Fellow  Craft: — "What  sort  of  appearing  men 
were  they?" 

Junior  Deacon: — "They  appeared  to  be  work- 
men from  the  temple  at  Jerusalem  seeking  a  pass- 
age to  Ethiopia,  but  not  having  King  Solomon's 
pass,  were  unable  to  obtain  a  passage  and  returned 
back  into  the  country." 

Fellow  Craft: — (addressing  his  companions) 
"Why,  these  are  the  very  men  of  whom  we  are 
in  search,  [turning  to  Junior  Deacon]  You  say 
they  returned  back  into  the  country?" 

Junior  Deacon: — "They  did." 

Fellow  Craft: — (to  his  compinions)  "Why, 
these  are  important  tidings;  let  us  go  up  and  report 
this  to  King  Solomon." 


368 


THE  MASTER'S  CARPET. 


The  following  engraving  represents  the  Fello  «V 
Crafts  interrogating  every  one  whom  they  meet 
in  the  prosecution  of  their  search,  just  as  Isis  inter- 
rogated every  one  whom  she  met  when  searching  for 
the  body  of  Osiris. 


Having  reported  their  conversation  with  the 
"wayfaring  man,"  and  having  received  strict  in- 
junction from  King  Solomon  (the  Worshipful  Mas- 
ter) to  be  sure  and  find  "the  ruffians,"  they  once 
more  continue  their  "search,"  which,  like  that  of 
Isis,  is  also  pretended  to  be  long  and  wearisome. 
They  pass  out  the  "preparation  room"  door  as  be- 
fore and  returning  after  a  short  absence  by  way  of 
the  ante-room  door,  they  approach  the  spot  where 
the  candidate  is  lying.  One  of  them,  pretending  to 
be  very  tired,  and  all  feeling  more  or  less  dejected 
because  of  the  fruitlessness  of  their  efforts  to  find 


THE    MASONIC    TRAGEDY.  369 

"the  ruffians,"  he  sits  down  near  the  head  of  the  sup- 
posed grave,  as  he  says,  "to  rest  and  refresh  him- 
self." Having  made  up  their  minds  to  continue  the 
search  in  another  direction,  this  weary  brother  is 
called  upon  to  "arise"  and  go  along,  and  on  attempting 
to  do  so,  accidentally  as  it  were,  catches  hold  of  the 
acacia  or  little  column  standing  near  the  candidate's 
head,  and  pretending  to  have  pulled  it  up  by  the  roots, 
calls  upon  his  companions  to  return.  They  do  so,  and 
while  wondering  at  "this  singular  circumstance," 
they  hear  three  horrid  exclamations  proceeding 
from  the  preparation-room,  and  recognizing  the 
voices  of  the  escaped  "ruffians,"  they  finally  rush  in, 
seize  and  bind  them  and  bring  them  in  mock 
captivity  before  King  Solomon  (the  Worshipful 
Master).  And  thus  the  ninth  item  of  the  legend 
is  represented — they  accidentally  find  the  object  of 
their  search,  just  as  Isis  discovered  her  husband's 
body  the  first  time. 

THE    SECOND    SEARCH. 

The  "ruffians"  being  disposed  of  according  to 
"ancient  usage,"  and  as  prescribed  in  the  several 
penalties  of  Symbolic  Masonry,  the  three  Fellow 
Crafts  are  now  commanded  to  "go  in  search  of  the 
body  and  when  found  to  observe  whether  the  Mas- 
ter's word  or  a  key  to  it  or  anything  appertaining 
to  the  Master's  degree  be  on  or  about  the  body." 
This  second  journey  in  search  of  Hiram's  body 


37° 


THE  MASTER'S  CARPET. 


is  to  represent  the  second  journey  undertaken  by 
Isis  in  search  of  the  body  of  Osiris  and  as  the 
latter  was  found  in  a  mutilated  condition,  so  in 
like  manner  the  Fellow  Crafts  discover  the  body 
of  Hiram  in  a  similar  condition.  And  thus  the 
eleventh  and  twelfth  incidents  of  the  Osirian  legend 
are  represented.  Having  found  the  body,  they  now 
search  for  the  Master's  word  or  a  key  to  it,  according 
to  the  orders  of  King  Solomon. 


The  above  engraving  represents  the  Fellow 
Crafts — two  saloon  keepers  and  a  Jew  peddler — as 
they  scratch  and  fumble  over  the  body  of  the  dead 
candidate — Doctor  of  Divinity  or  gambler — pre- 
tending to  search  for  the  "Master's  word"  and 
which  of  course  they  know  well  he  never  possessed. 
After  a  while,  however,  they  lay  hold  of  the  little 
plumb,  previously  mentioned  as  being  suspended 
from  his  neck,  and  pretending  even  to  be  ignorant 
of  what  that  is,  or  to  what  especial  use  it  might 
be  put,  they  conclude  to  report  the  whole  matter 
to  King  Solomon,  and  "if  he  said  nothing  about  the 


THE    MASONIC    TRAGEDY.  37! 

Master's  word  or  a   key  to  it,  they  would   not." 

They  accordingly  do  this,  and  it  being  then  as- 
certained bevond  a  doubt,  that  although  the  body 
was  found,  yet  the  Master's  word  was  unfortunately 
lost,  the  last  great  incident  of  this  unearthly  mystery 
in  its  coincidence  with  the  legend  of  Osiris  is  then 
represented. 

THE    SUBSTITUTION. 

The  Worshipful  Master  rising  to  his  feet,  and 
very  reverently  receiving  the  plumb  from  the 
brother  who  presents  it,  pronounces  it  "  indeed  the 
Jewel  of  our  Grand  Master  Hiram  AbifF,"  and 
then  continues  as  follows: — 

"  There  can  be  no  longer  a  doubt  of  his  un- 
timely end.  You  twelve  Fellow  Crafts  will  now 
form  a  solemn  procession  and  go  and  assist  me  in 
raising  the  body;  and,  my  worth's7  companion  of 
Tyre,  (addressing  the  Senior  Warden  as  Hiram, 
King  of  Tyre)  since  the  Master's  word  is  now 
lost,  I  propose  that  the  first  sign  made  upon  arriv- 
ing at  the  grave  and  the  first  word  spoken  after 
the  body  shall  be  raised,  shall  be  adopted  as  the 
sign  and  word  for  the  regulation  of  all  Masters' 
lodges  until  future  generations  shall  find  out  the 
right."  "Hand  Book^"  p.  119. 

In  the  mysteries  of  Osiris,  the  substitute  was 
called  Phallus,  in  the  mysteries  of  Hiram,  it  is 
called  Mah-kah-bone.  And  as  "  the  Point  within  a 
Circle  "  represents  the  Phallus  and  as  it  also,  as 
we  have  previously  learned,  represents  the  Wor- 
shipful Master,  and  lastly  as  the  Worshipful  Mas- 


372 

ter  represents  the  sun-god  rising  in  the  east,  there- 
fore it  undoubtedly  follows  that  Mah-hah-bone  is 
the  real  name  of  the  god  of  Masonry,  the  "G.  A. 
O.  T.  U."  of  its  worship,  which  Freemasons  are  al- 
ways to  pronounce  "with  awe  and  reverence,"  and 
which,  in  fact,  they  are  solemnly  (?)  sworn  never  to 
speak  above  their  breath,  and  even  then  only  "upon 
the  five  points  of  fellowship."  And  this  being  un- 
questionably the  case,  the  religion  of  Masonry  ought 
in  all  consistency  to  be  called  the  "Mysteries  of 
Mah-hah-bone,"  as  the  religion  of  Egypt  was  an- 
ciently called  the  "Mysteries  of  Osiris." 

But  to  continue.  The  Master  and  brethren,  as 
above  indicated,  approach  the  spot  where  the  candi- 
date has  been  lying  during  all  this  time,  and  his  hood- 
wink being  now  slipped  off,  they  march  in  solemn 
procession  three  times  around  the  pretended  grave, 
singing  a  "doleful ditty"  ("Hand  Book,"  p.  218). 

The  following  cut  illustrates  this  procession  with 
the  Doctor  of  Divinity  still  lying  on  the  floor 
shamming  death.  It  is  Saturday  night  and  drawing 
close  to  twelve  o'clock.  This  man  thus  lying  there 
is  expected  to  occupy  some  Christian  pulpit  on  the 
approaching  Sabbath.  How  does  this  picture  suit 
you?  You  ask  can  a  man  be  a  Mason  and  a 
Christian?  My  dear  sir,  answer  your  own  question, 
can  this  man — this  minister — lying  here  on  the 
lodsre  room  floor  be  a  Christian?  He  is  undoubted- 


THE    MASONIC    TRAGEDY. 


373 


ly  a  sworn  worshipper  of  Baal,  for  in  fact  he  is  just 
now  representing  the  Baal  or  Tammuz  of  the 
"Ancient  Mysteries."  Tell  me  then,  through  all  his 
initiatory  ceremonies  thus  far,  and  more  especially  in 
his  present  position,  can  you  say  that  he  is  a  follower 
of  I  ho  Lord  Jesus  Christ? 


And  now  whence  did  this  ceremony  come,  and 
why  is  it  performed  in  the  Masonic  lodge-*-room  ? 
The  answer  is  given,  as  in  the  case  of  all  the  other 
ceremonies  of  Masonry,  that  it  was  directly  borrowed 
from  the  pagan  religion  of  the  "Mysteries." 

In  Sharp's  "Egyptian  Mythology,"  p.  10,  we 
read  that: — 

"The  death  of  Osiris  was  piously  lamented  by 
Isis  and  her  sister  Nephtys;  and  once  a  year  the 
Egyptians  joined  their  priests  in  a  melancholy  pro- 
cession through  the  streets,  singing  a  doleful  ditty  ^ 


374 


THE  MASTER'S  CARPET. 


called  the  Maneros  or  Song  of  Love   which  was  to 
console   the    goddess   for   the    loss    of  her  husband." 

And  because  the  Egyptian  sun-worshippers 
"joined "  their  priests  in  a  melancholy  procession, 
"singing  a  doleful  ditty"  in  commemoration  of  the 
death  of  Osiris,  so  the  Masonic  fraternity  or  the 
modern  Baal  worshippers,  in  imitation  of  their  ancient 
brethren,  join  their  priests  in  a  similar  procession  and 
for  precisely  the  same  purpose. 


The  procession  being  ended,  they  again  sur- 
round the  body  and  by  request  of  "  King  Solomon" 
two  attempts  are  made  to  raise  it,  but  both  fail  in 
consequence  of  its  supposed  putrefaction,  in  the  first 
instance,  "the  skin  slipping  from  the  flesh,"  and  in 
the  other  "the  flesh  cleaving  from  the  bone."  The 
Master  and  brethren  then  kneel  and  another  mock 
prayer  is  mumbled  in  solemn  blasphemy  over  the 
urostrate  minister  as  represented  by  the  above 


MASONIC    SYMBOLS. 


375 


engraving.     At    the    close  of   this  so-called    prayer 
the  Master  takes  hold  of  the  candidate's  right  hand 

by  the  strong  grip  of  a 
Master  Mason,  or  "lion's 
paw,"  as  in  the  annexed 
figure,and  with  the  assist- 
ance of  the  Senior  War- 
den raises  him  to  his  feet 
on  the  "five  points  of 
fellowship"  and  whispers  Mah-hah-bone  into  his  ear. 
All  the  lights  are  again  turned  on,  there  is  a  very  gen- 
eral feeling  of  pleasurable  relief,  and  thus,  as  it  was  in 
the  "Mysteries,"  so  it  is  also  in  Masonry,  the  cere- 
monies "that  were  begun  in  sorrow  and  lamentation," 
as  Pierson  expresses  it  ("Traditions,"  p.  232),  "are 
now  ended  in  joy  and  rejoicing." 

The  annexed  figure  correctly 
represents  the  Master  and  candi- 
date on  the  "five  points  of  fellow- 
ship," while  this  "Grand  Masonic 
word" — Mah-hah-bone,  the  un- 
speakable name  of  the  god  of 
Masonry,  is  being  communicated. 
And  thus,  my  dear  Henry,  every 
incident  recorded  in  the  "Legend 
of  Osiris,"  as  being  connected  with  his  supposed  trag- 
ical death,  the  subsequent  search  of  Isis,  and  the  find- 
ing of  his  body,  is  literally  reproduced  in  the  Masonic 


376 


THE  MASTER'S  CARPET. 


drama  in  relation   to  the  supposed  death   burial,  and 
pretended  raising  of  Hiram  Abiff. 


Osiris  has  a  valuable  possession 
— a  kingdom. 

Typhon  and  his  fellows  conspire 
against  Osiris. 

The  conspirators  have  a  conflict 
with  Osiris. 

Osiris  is  slain  by  his  brother 
Typhon. 

Osiris'  body  is  buried  at  the  foot 
of  a  tamarind  tree. 

There  is  a  first  search  by  Isis. 

Isis     accidently      discovers      the 
body. 
There      is    a    second   search    bv 


Isis    for     the 
Osiris. 


mutilated     body    of 


Isis  discovers,  the  body,   but  one 
part  is  lost, 

Isis   substitutes  the    Phallus   for 
the  lost  part. 


Hiram  has  a  valuable  possession 
— the  Master's  word. 

Fifteen  Fellow  Crafts  conspire 
against  Hiram. 

The  three  ruffians  have  a  conflict 
with  Hiram. 

Hiram  is  slain  by  his  brother 
Jubulum. 

Hiram's  body  is  buried  at  the  foot 
of  an  acacia  tree. 

There  is  a  first  search  by  the 
Fellow  Crafts. 

The  Fellow  Crafts  accidently  dis- 
cover the  three  ruffians. 

There  is  a  second  search  bv  the 
Fellow  Crafts  for  the  mutilated 
body  of  Hiram. 

The  Fellow  Crafts  discover 
Hiram's  body,  but  the  Master's 
word  is  lost. 

Kinjr  Solomon,  alias  the  Wor- 
shipful Master,  substitutes  Mali- 
hah -bone  for  the  lost  part. 


Every  single  point  in  the  mysteries  of  Osiris  has  its 
literal  counterpart  in  the  mysteries  of  Masonry,  so 
that  no  doubt  can  possibly  remain  as  to  the  absolute 
identity  of  both  systems.  Even  the  manner  of  raising 
Hiram  in  the  Masonic  lodge,  the  position  of  the  Wor- 
shipful Master  over  the  prostrate  candidate  (as  seen 
on  p.  375),  and  the  means  adopted  for  his  supposed 
restoration  to  life — "the  lion's  paw" — were  actually 
represented  among  the  hieroglyphics  of  ancient  Egypt 
and  have  all  been  borrowed  from  that  source  alone. 
The  accompanying  complex  figure  wTas  copied  by  the 
Abbe  Pluche  from  the  collection  of  Montfaucon,  and 
which  he  says  is  painted  on  a  mummy  at  the  Austin- 
Friars  of  La  Place  des  Victoires,  representing  the 
death  and  resurrection  of  Osiris. 


MASONIC    SYMBOLS. 


377 


The  sign  of  Leo,  or  the  lion,  is  transformed  into  a 
couch,  upon  which  Osiris  is  laid  out  as  dead,  under 
which  art  three  canopi  of  various  capacities,  denoting 
the  state  of  the  Nile  at  different  periods.  The  first  is 
terminated  by  the  head  of  the  dog-star,  which  gives 
warning  of  the  approach  of  the  overflow  of  the  river; 
the  second,  by  the  head  of  the  hawk,  'the  symbol  of 
the  Etesian  wind,  which  tends  to  swell  the  waters,  and 
the  third,  by  that  of  the  Virgin,  which  indicates  that 
when  the  sun  had  passed  that  sign  the  inundation 
would  have  nearly  subsided.  To  this  is  superadded  a 
large  Anubis — the  dog-star — who,  with  an  emphatic 
gesture,turning  towards  Isis,who  has  an  empty  throne 
on  her  head,intimates  that  the  sunfiy  the  aid  of  the  lion, 
had  cleared  the  difficult  pass  of  the  tropic  of  Cancer, 


378  THE  MASTER'S  CARPET. 

and  was  now  in  the  sign  of  the  latter,  and  although  in 
a  state  of  exhaustion,  would  soon  be  in  a  condition 
to  proceed  on  his  way  to  the  South.  It  is  through  the 
instrumentality  of  Leo  that  Osiris,  the  sun-god,  is 
relieved  from  his  perilous  condition.  The  strong  paw 
of  the  lion  wrests  him  from  the  clutches  of  Typhon,  or 
the  spirit  of  night  and  darkness,  and  places  him  in  his 
wonted  course.  Anubis,  the  dog-star,  is  the  herald  of 
this  event(see  page  224).  Here  we  see  the  archetype 
of  the  raising  or  restoration  of  our  Grand  Master 
Hiram  by  the  "strong  grip  or  lion's  paw,"  and  it  will 
be  seen  that  the  position  of  the  Worshipful  Master, 
when  in  the  act  of  raising  the  candidate(as  on  p.  375) 
is  a  fac-simile  of  that  of  Anubis  over  the  body  of 
Osiris  (Fellow's  Mysteries,  p.  22). 

"We  may  distinguish  two  points  in  the  heavens,"says 
Dupuis,when  explaining  the  philosophy  of  the  Osirian 
Mysteries,  "which  limit  the  duration  of  the  creative 
action  of  the  sun,  and  these  two  points  are  those  where 
the  night  and  the  day  are  of  equal  length.  Scarcely 
has  the  sun  in  his  annual  route  attained  one  of  these 
points  than  an  active  and  prolific  force  appears  to 
emanate  from  his  rays  and  to  communicate  movement 
and  life  to  all  sublunary  bodies  which  he  brings  to 
light  by  a  new  organization.  It  is  then  that  the  res- 
urrection of  the  god  takes  place,  and  with  his,  that  of 
all  nature.  Having  arrived  at  the  opposite  point  that 
power  seems  to  abandon  him  and  nature"  (or  Isis) 
"becomes  sensible  of  his  weakness.  It  is  Atys  whose 
mutilatioji  Cybele  deplored!  It  is  Adonis  wounded 
in  the  virile  parts  of  which  Venus  regretted  the  loss; 
it  is  Osiris  precipitated  in  the  tomb  of  Typhon,  and 


MASONIC    SYMBOLS.  379 

whose  organs  of  generation  the  disconsolate  Isis  never 
found.'" 

And  I  shall  add,as  the  modern  counterpart  of  either, 
it  is  Hiram  Abiff,  "buried  in  a  grave  dug  due  east  and 
west,  six  feet  perpendicular,"  with  the  supposed  loss  of 
the  Master's  word.  This,  and  this  only,  is  the  true 
interpretation  of  the  Masonic  drama.  Through  the 
fecundating  power  of  the  sun's  rays,  nature,  as  it  were, 
becomes  pregnant  in  Spring  and  Summer,  and  brings 
forth  in  Autumn,  and  hence  in  the  Pagan  mythology 
of  Egypt,  the  earth,  or  more  properly  nature,  was  rep- 
resented as  difemale  and  a  goddess,  and  designated  by 
the  name  of  Isis,  while  "the  fecundating  and  fertiliz- 
ing power  of  the  sun"  was  represented  as  a  male,  and 
the  chief  deity,  or  the  ruler  and  governor  of  nature, 
and  was  called  Osiris  or  Baal.  But  when  the  sun 
reaches  the  Autumnal  equinox  his  prolific  powers 
seem  to  decay,  and  as  he  passes  farther  south  his  rays 
becomeweakerand  weaker,until  at  last,during  the  win- 
ter months,  nature  becomes  entirely  barren.  Typhon, 
or  the  genius  of  evil  and  darkness,  has  finally  prevailed 
over  the  sun-god,  and  Osiris  is  slain.  He  is  restored 
again,  nowever,  by  the  sign,  Leo  or  the  "lion's  paw," 
after  the  vernal  equinox,  when  the  earth  once  more 
rejoices  into  bloom  and  Typhon,  or  Winter  is  over- 
come. The  supposed  conflict  between  day  and  night, 
or  light  and  darkness,  which  recurs  through  the 
diurnal  motion  of  the  earth,  was  another  phenomenon 


38o 


which  gave  rise  to  this  philosophical  myth,  as  already 
illustrated  and  explained  on  pp.  358  and  359.  This 
is  the  same  death  and  resurrection  so  graphically 
represented  in  the  Master  Mason's  degree  by 
the  pretended  death  and  burial  of  the  candidate, 
and  his  subsequent  raising  by  the  "paw  of  the  lion," 
and  the  god  recognized  in  this  Pagan  philosophy — 
the  god  of  nature,  or  the  fecundating  power  of  the 
sun — is  the  god  to  whom  prayers  are  offered  in 
Masonic  worship.  The  names  given  to  this  fictitious 
deity,  as  has  been  already  explained,  were  different 
in  different  countries,  so  that  the  Baal  of  Samaria 
was  the  Osiris  of  Egypt,  and  is  unquestionably  the 
Hiram  of  Masonry.  In  the  eighth  chapter  of  Ezekiel 
this  idol  is  designated  by  the  name  of  Tammuz,  and, 
as  we  shall  see  hereafter,  is  the  self-same  deity  whom 
every  Mason,  minister,  as  well  as  rum-seller,  must 
personate  in  the  sublime  mysteries  of  the  third 
degree. 


CHAPTER  XVII. 

TAMMUZ. — Identical  with  Hiram. — His  secret  wor- 
ship revealed  to  Ezekiel. — The  acacia  or  ever- 
green.— The  beautiful  virgin. — The  all-seeing 
eye. — Forty-seventh  problem  of  Euclid. — Corn, 
wine,  and  oil. — Romanism  and  Masonry  com- 
pared.— The  beast  and  his  image. — Case  sub- 
mitted.— Henry's  resolve. 

"Then  he  brought  me  to  the  door  of  the  gate  of  the 
Lord's  house,which  was  toward  the  north,  and  behold 
there  sat  women  weeping  for  Tammuz."  (Ezekiel 
viii.  14). 

Now,  who  was  this  Tammuz?  What  did  he  repre- 
sent, if  anything?  And  what  is  meant  by  "women 
weeping"  for  him?  You  will  remember,  my  dear 
Henry,  that  it  has  been  demonstrated  over  and  over 
again  as  clearly  as  possible,  that  the  Osiris  of  the  old 
Egyptian  Mysteries  and  the  Hiram  of  modern  Free- 
masonry are  one  and  the  same;  also,  that  Osiris  and 
Adonis  were  but  different  names  applied  by  people 
of  different  countries  to  the  same  principle — the  sun- 
god,  or  "the  fecundating  and  fertilizing  powers  of 
nature."  Now,  let  us  examine  what  Freemasonry 
has  to  say  concerning  Tammuz  and  his  identity  with 
the  hero-god  or  the  Baal  of  the  old  Pagan  Mysteries. 

In  the  "Lexicon  of  Freemasonry,"  by  Mackey,  p. 
19, 1  read: 


ADONIS,  MYSTERIES  OF: — "The  Mysteries,  which 
in  Egypt,  the  cradle  of  all  the  Pagan  rites,  had  been 
consecrated  to  Osiris  in  passing  over  into  Phoenicia 
were  dedicated  to  Adonis.  Adonis,  in  the  Phoenician 
language,  like  Adon,  in  the  Cognate  Hebrew,  signi- 
fies Lord  or  Master.  THE  IDOL  TAMMUZ,  men- 
tioned in  the  eighth  chapter  of  Ezekiel,  was  con- 
sidered by  Jerome,  and  after  him  by  Parkhurst,  as 
identical  with  Adonis." 

Again,  in  the  "Symbolism  of  Freemasonry,"p.  3-4: 

"In  the  mythology  of  the  philosophers  Adonis  was 
a  symbol  of  the  sun,  but  his  death  by  violence,  and 
his  subsequent  restoration  to  life,  made  him  the  ana- 
logue of  Hiram  Abiff  in  the  Masonic  system  and 
identify  the  spirit  of  the  initiation  in  his  Mysteries, 
which  was  to  teach  the  second  life  with  that  of  the 
third  degree  of  Freemasonry." 

From  all  this  testimony,  then,  which  could  be 
easily  multiplied,  you  will  at  once  perceive  that 
Tammuz  and  Adonis  are  identical,  and  inasmuch  as 
Hiram,  Osiris  and  Adonis  are  also  identical,  therefore, 
it  unquestionably  follows  that  the  Hiram  of  the  Mas- 
ter Mason's  degree  is  precisely  the  same  character  as 
that  formerly  worshiped  by  the  wicked  and  rebell- 
ious Jews  under  the  name  of  Tammuz. 

But  we  have  yet  a  fuller  explanation  concerning  the 
worship  of  this  idol,  the  lamentation  made  for  him  by 
the  women  of  Judah,  and  his  absolute  identity  with 
the  Baal  of  Ahab's  time  in  "Godwyn's,  Moses  and 
Aaron,"  as  follows: 

"The  sun  was  also  worshiped  by  the  house  of  Judah 
under  the  name  of  Tammuz,  for  Tammuz,  saith 
Hierom,  was  Adonis,  and  Adonis  is  generally  inter- 


MASONIC    SYMBOLS.  383 


prctcd  the  sun,  from  the  Hebrew  word  Adan,  signi- 
fying do  minus,  the  same  as  Baal,  or  Moloch,  for- 
merly did  the  lord  or  prince  of  the  planets.  The 
month  which  we  call  June,  was  by  the  Hebrews 
r  died  Tarn  muz;  and  the  entrance  of  the  sun  into  the 
;<ni  cancer  was  in  Jews'  astronomy  termed  Tekupha 
t  \inun HZ,  the  revolution  of  Tarn  muz.  About  the 
i  ;ne  of  our  Saviour,  the  Jews  held  it  unlawful  to 
;  -onounce  that  essential  name  of  God, Jehovah;  and 
•'•stead  thereof,  read  Adonai,  to  prevent  the  heathen 
blaspheming  that  holy  name  by  the  adoption  of  the 
name  Jove,  etc.,  to  the  idols.  Concerning  Adonis; 
whom  some  ancient  writers  call  Osiris,  there  are  two 
things  remarkable.  The  death,  or  loss  of  Adonis,  and 
the  finding  of  him  again;  as  there  was  great  lamenta- 
tion at  his  loss,  so  was  there  great  joy  at  his  finding. 
By  the  death  or  loss  of  Adonis,  we  are  to  understand 
the  departure  of  the  sun;  by  his  finding  again,  the 
return  of  that  luminary.  Now  he  seemeth  to  depart 
twice  in  the  year;  first,  when  he  is  in  the  tropic  of  can- 
cer, in  the  farthest  degree  northward;  and,  secondly, 
•when  he  is  in  the  tropic  of  Capricorn,  in  the  farthest 
degree  southward.  Hence,  we  may  note,  that  the 
Egyptians  celebrated  their  Adonai  in  the  month  of 
November,  when  the  sun  began  to  be  farthest  south- 
ward, and  the  house  of  Judah  theirs  in  the  month  of 
Tune,  when  the  sun  was  farthest  northward;  yet  both 
were  for  the  same  reasons.  Some  authors  say  that  this 
lamentation  was  performed  over  K\-\i?uage  in  the  night 
season;  and  when  they  had  sufficiently  lamented,  a 
candle  was  brought  into  the  room,  which  ceremony 
might  mystically  denote  the  return  of  the  sun,  then  the 
priest,  with  a  soft  voice,  muttered  these  words,  c  Trust 
yc  in  God,  for  out  of  pains  salvation  is  come  to  us?  " 

We  learn  from  this  corroborative  testimony, then,that 
the  idolatrous  Jews  in  Jerusalem  worshiped  the  sun- 
god  under  the  name  of  Tamrnuz,  that  they  made  an 


image  of  a  man,  which  they  laid  out(on  a  bed  of  let 
tuce)as  dead,  that  lamentation  was  made  "in  the  night 
season"  over  this  supposed  dead  body,  and  that  the 
being  so  represented  as  dead  was  in  other  countries 
recognized  as  Osiris,  Baal  or  Adonis.  In  the  Master 
Mason's  degree  there  is  precisely  the  same  scenic  rep- 
resentation, as  we  have  already  seen.  A  man  is  slain 
by  violence  and  is  laid  out  as  dead.  This  tragic  per- 
formance is  invariably  at  night;  the  lodge  room  is 
shrouded  in  gloom  and  darkness,  grief  and  lamenta- 
tion for  the  loss  of  the  hero-god  is  everywhere  appar- 
ent, and  at  last,  when  a  sufficient  time  has  elapsed,  the 
sun-god,  or  Hiram,  is  again  restored  to  life,  light  is 
introduced,  and  in  the  language  of  Hutchinson,  as  in 
the  above  extract,  the  candidate  is  raised  "from  the 
grave  of  iniquity  to  the  faith  of  salvation."  Thus, 
then,  there  can  be  no  question  whatever  as  to  the 
identity  of  Tammuz  with  the  Hiram  of  Masonry,  and 
neither  can  there  be  any  doubt  as  to  the  absolute 
idolatry  of  Masonic  worship  and  its  positive  and 
emphatic  condemnation  by  the  Word  of  God.  And 
inasmuch  as  God  himself  not  only  revealed  to  Ezekiel 
the  secret  mysteries  of  the  Tammuz  worship,  but  also 
pronounces,  in  verse  eighteen,  a  most  terrible  judg- 
ment on  the  wicked  and  back-slidden  worshipers,so  we 
are  undoubtedly  to  learn  from  the  same  Scriptures  that 
it  is  his  divine  will  that  the  secret  mysteries  of  Hiram 
should  be  also  revealed,  and  that  the  false  and  idola- 


MASONIC     SYNBOLS.  385 

trous  worship  of  that  ancient  idol  (though  under  a  mod- 
ern name)  be  forever  banished  from  his  church  and 
from  any  fellowship  whatever  with  the  Gospel  of 
Christ. 

But  there  is  yet  another  important  link  which  con- 
nects the  Osirian  and  Hiramic  mysteries,  and  which 
demonstrates  still  further  that  the  idolatrous  worship 
which  used  to  be  practiced  in  Jerusalem,  In  honor  of 
Tarn-muz^  is  literally  reproduced  to-day  in  Freema- 
sonry, an  dis  engaged  in  by  those  ministers,class-lead- 
ers,  Sunday-school  superintendents  and  other  pro- 
fessing Christians,  who,  in  the  madness  of  their  blind 
folly,  voluntarily  swear  eternal  allegiance  to  the 
despotic  laws  and  edicts  of  that  stupendous  system. 
In  witnessing  Masonic  funerals  you  have  doubtless 
observed  that  every  member  of  the  fraternity  carries 
a  sprig  of  evergreen,  which  he  finally  deposits  in 
the  grave  of  the  deceased,  with  the  exclamation, 
"Alas,  my  brother!"  This  evergreen  is  the  acacia  so 
often  mentioned  in  the  ritual  of  the  Master  Mason's 
degree,  and  which  is  supposed  to  have  been  planted 
at  the  head  of  the  grave  where  Hiram's  body  is  said 
to  have  been  buried,  and  which  also  led  to  the 
accidental  discovery  of  his  remains.  (See  Hand- 
book, p.  210.)  Concerning  the  origin  of  this  Masonic 
emblem,  and  the  reason  why  it  occupies  so  prominent 
a  position,  both  in  the  lodge  and  and  ritual  we  have 
the  following  explanation  from  our  Masonic  teachers. 
In  the  "Traditions  of  Freemasonry,"  by  Pierson,  p. 
207,  we  read  as  follows: 


386  THE  MASTER'S  CARPET. 

'.'In  all  the  ancient  systems  of  religion  and  mysteries 
of  initiation  there  was  always  some  one  plant  conse- 
crated in  the  minds  of  the  worshipers  and  participants 
by  a  peculiar  symbolism,  and  therefore  held  in  extraor- 
dinary veneration  as  a  sacred  emblem.  Thus,  the 
ivy  was  used  in  the  mysteries  of  Dionysius,  the  myrtle 
in  those  of  Ceres,  the  erica  or  heath,  in  the  Osirian, 
the  lettuce  in  the  Adonisian,  the  misletoe  in  the  Celtic, 
and  the  lotus,  or  water-lily,  in  those  of  India  and 
Egypt.  The  coincident  symbol  of  Freemasons  is 
the  cassia,  or  acacia" 

And  again  on  page  212. 

"One  fact  is  admitted,  that  the  Masonic  sprig  (of 
acacia)  is  a  substitute  for  the  lotus,  the  erica,  the  ivy, 
the  myrtle,  the  misletoe,  etc.,  the  sacred  plant  of  the 
Ancient  Mysteries." 

This  is  precisely  the  very  same  evergreen  shrub,  or 
branch,  which  is  also  referred  to  in  Ezekiel  viii.  17, 
and  the  religious  services  and  secret  mysteries  with 
which  that  emblem  was  associated  in  Jerusalem,  by 
the  idolatrous  Jews,  are  precisely  the  same  religious 
ceremonies,  and  the  same  secret  mysteries,  with  which 
it  is  connected  in  our  own  clay  in  the  Masonic  lodge. 

"Is  it  a  light  thing  for  the  house  of  Judah,"  says 
Jehovah,  speaking  to  the  prophet,  "that  they  com- 
mit the  abominations  which  they  commit  here?  For 
they  have  filled  the  land  with  violence,  and  have 
returned  to  provoke  me  to  anger,  and  lo,  they  put  the 
branch  to  their  nose."  (Ezekiel  viii.  17.) 

This  branch  is  the  acacia  of  Freemasonry,  and  it  is 
also  the  palm  or  evergreen  of  the  false  worship  of 
Rome. 

But,  to  conclude  our  investigation  of  thesublime(  ?) 
mysteries  of  Hiram  Abiff,  I  shall  offer  a  few  more 


MASONIC      SYMBOLS. 


proofs,  though  in  a  collective  form,  from  the  emblems 
of  the  Master  Mason's  degree  (and  these  shall  he  the 
last)  to  show  that  not  even  the  most  minute  particular 
is  wanting,  to  demonstrate  the  absolute  identity  of  our 
modern  system  of  Freemasonrv  with  the  old  Baal,  or 
Tammuz,  or  Osirian  worship  of  the  "mysteries." 

THE    HIEROGLYPHIC    FIGURE. 

The  accompanying  figure  occupies  a  conspicuous 
and  prominent  place  on  the  "MASTER'S  CARPET"  in 
every  Masonic  lodge  room  and  in  every  Masonic  Man- 


388  THE  MASTER'S  CARPET. 

ual  of  any  note  throughout  the  world.  It  consists,  as 
we  are  informed  in  the  ritual  ^see  "Hand-book,"  p. 
235),  of  a  "beautiful  virgin  weeping  over  a  broken 
column.  Before  her  a  book  open ;  in  her  right  hand  an 
acacia,  in  her  left  an  urn;  behind  her  Time,  standing, 
unfolding  her  ringlets  and  counting  her  hair."  Now, 
what  is  the  real  origin  of  this  figure?  Who  first  intro- 
duced it  into  Masonry  ?  And  whence  was  the  idea  of 
this  emblem  borrowed? 

Its  true  history  is  found  in  Pierson's  "Traditions 
of  Freemasonry,"  p.  220,  as  follows: 

"Within  the  last  fifty  years  there  has  been  added  to 
the  American  emblems  of  Freemasonry  that  which  is 
sometimes  termed  a  'hieroglyphical  figure' — a  female 
weeping  over  abrokencolumn,a  book  open  before  her; 
in  her  right  hand  a  sprig,  in  her  left  an  urn;  Time 
standing  behind  her  with  his  fingers  enfolded  in  the 
ringlets  of  her  hair.  This  figure  was  designedly 
the  Rev.  Jonathan  Nye,  for  the  Hieroglyphic  Moni- 
tor, published  by  Jeremy  L.  Cross,  in  1819.  The 
idea  doubtless  was  derived  from  the  legend  of  Isis 
weeping  at  Byblos,  over  the  column  torn  from  the 
palace  of  the  king,  which  contained  the  body  of 
Osiris,  while  Horos,  the  god  of  Time,  pours  ambrosia 
on  her  hair."  (See  p.  346.) 

THE    ALL-SEEING    EYE. 

The  Abbe  Pluche,in  refer- 
ring to  Osiris,  the  cheif  deity 
of  the  Egyptians,  in  his  "His- 
tory of  the  .Heavens"  {His- 
toric du  CzW),goesonto  relate 
that 


MASONIC    SYMBOLS.  389 

"That  luminary  (the  sun),  as  it  was  the  grandest 
object  in  nature,  had  also  its  peculiar  character,  or 
mark,  in  the  symbolical  writing.  It  was  called  Osiris. 
This  word,  according  to  the  most  judicious  and  most 
learned  among  the  ancients,  signified  the  inspector,the 
coachman,  or  the  leaders/iff  king  fine  guide,the  moder- 
ator of  the  stars,Mtf  soul  of  the  world,  the  governor  of 
nature"  (  The  god  of  Masonic  worship  is  termed  the 
"Great  Architect  of  the  Universe" — the  "Supreme 
Ruler  of  the  Universe.")  "From  the  energy  of  the 
terms  of  which  it  was  composed  it  signified, in  general, 
the  governor  of  the  earth,  which  amounts  to  the  same 
sense.  And  it  is  because  they  gave  that  name  and 
function  to  the  sun  that  it  was  expressed  in  their  writ- 
ing sometimes  by  the  figure  of  a  man  bearing  a  scep- 
tre, sometimes  by  that  of  a  coachman  carrying  a  whip, 
or  plainly,  by  AN  EYE."  (See,  also,  Pierson's 
"Traditions,"  p.  231,  where  the  same  account  is 
literally  given.) 

This,  then,  is  the  origin  of  the  Masonic  emblem 
called  the  "All-Seeing  Eye,"  which,  as  we  have  seen, 
is  nothing  more  than  a  symbol  of  the  sun,  made  use 
of  by  the  ancient  Egyptians,  and  from  them  descended 
to  the  Masons.  To  make  it  represent  the  true  God 
would  be  in  direct  violation  of  the  Divine  command. 
(See  Ex.  xx.  4,  5;  Isa.  xl.  18,  25.) 

THE    FORTY-SEVENTH    PROBLEM    OF    EUCLID. 

And  now,  as  to  the  true  origin  of  the  Forty-seventh 
Problem  of  Euclid  as  a  Masonic  emblem,  and  the  last 
to  which  I  deem  it  necessary  to  refer. 

In  the  "Traditions  of  Freemasonry," 
by  Pierson,  p.  83,  I  read  as  follows: 

"The  mysteries  among  the  Chinese  and 
Japanese  came  from  India,  and  had  sim- 


39°  run  MASTER'S  CARPET. 

ilar  rites.  The  equilateral  triangle  was  one  of  their 
symbols"(as  it  is  in  Masonry  ), "and  so  was  the  mysti- 
cal Y,  both  alluding  to  the  Triune  God,  and  the  latter 
being  the  ineffable  name  of  Deity,  and  for  which  sym- 
bol the  modern  Masons  have  substituted  the  Forty- 
seventh  Problem  of  Euclid, from  its  similarity  in  shape, 
having  lost  the  explanation  of  the  original  symbol." 

Even  the  symbol  of  corn,  wine  and  oil,  used  in  all 
Masonic  consecrations,  and  which  is  also  mentioned 
in  the  ritual  of  the  second  degree,  as  referring  to  the 
wages  of  a  Fellow  Craft,  or  to  Masonic  truth,  is  bor- 
rowed from  the  old  Baal  worship  of  the  mysteries,and 
is  alluded  to  by  Hosea,  when  reproving  the  Israelitish 
Church  for  her  wicked  idolatries: 

"For  she  did  not  know  that  I  gave  her  corn  and 
wine  and  oil,  and  multiplied  her  silver  and  p-old,  which 
she  prepared  for  Baal."  (Hosea  ii.  8.) 

There  is  but  one  key  which  can  unlock  the  real  secret 
of  Freemasonry,  and  but  one  source  from  which  to 
obtain  the  true  meaning  of  all  Masonic  symbolism, and 
that  key  and  that  source  are  plainly  furnished  us  in  the 
following  extract,  from  one  of  the  standard  and  most 
popular  manuals  of  the  order. 

In  the  "General  Ahiman  Rezon,  or  Freemason's 
Guide,"  by  D  Sickles,  33  °  p.  56,  we  read  as  follows: 

"It  is  our  duty,  then,  to  make  Freemasonry  the 
object  of  a  profound  study.  We  must  consult  the 
Past.  We  must  stand  by  the  sarcophagus  of  the 
murdered,  but  restored,  Osiris,  in  Egypt;  enter  the 
caverns  of  Phrygia  and  hold  communion  with  the 
Cabiri ;  penetrate  the  Collegia  Fabrorum  of  ancient 
Rome,  and  work  in  the  mystic  circles  of  Sidon.  In 


MASONIC      SYMBOLS.  $9! 

a  word,  we  must  pursue  our  researches  until  we  find 
the  THOUGHT  that  lay  in  the  minds  of  those  who 
created  the  institution  and  founded  our  mysteries. 
Then  tveskatlknow  precisely  what  they  mean." 

This  is  exactly  what  we  have  done,  and  the  result 
i:-  before  you.  We  have  carefully  examined  every  part 
of  the  Masonic  system  and  philosophy  from  the  cable 
li>\c  and  hoodwink  of  the  "preparation  room"  and  the 
''•Lesser  Mysteries"  to  the  grave  of  Osiris,  as  we  saw 
it  dug  on  the  brow  of  a  hill  and  his  body  buried  at 
the  foot  of  a  tamarind  tree.  We  have  traced  back 
every  ceremony,  accounted  for  every  symbol,  and 
pointed  out  the  true  source  and  significance  of  all  its 
emblems.  We  have  stood  by  the  supposed  couch  of 
Tammuz,  or  Adonis,  in  Jerusalem,  and  heard  the 
lamentations  made  over  him  by  the  women  of  Judah. 
We  have  been  to  the  Wilderness  of  Sin,  and  to  the 
plains  of  India  and  Persia,  and  have  witnessed,  with 
loathing  and  disgust,  the  lascivious  worship  of  Baal 
Pcor  and  the  Lignam.  We  have  even  knelt  before  the 
blazing  altars  of  Popery,  sat  as  attentive  listeners  in 
the  Councils  of  Lateran  and  Trent,and  have  ransacked 
the  musty  old  documents  of  the  Vatican.  We  have 
done  precisely  what  Masonry  itself  commands  us  to 
do,  and  as  the  result  of  our  examination  and  study 
what  have  we  found  ?  We  have  demonstrated  beyond 
the  possibility  of  a  doubt  or  contradiction,  that  Free- 
masonry both  in  whole  and  in  part,  is  literally  and 
truly  the  secret  worship  of  Baal,  or  the  sun-god,  as 


392  THE  MASTER'S  CARPET. 

that  worship  used  to  be  practiced  among  the  old 
Pagan  nations,  and  that  Romanism  is  its  exact  coun- 
terpart. In  a  word,  we  have  discovered,  beyond  a 
question,  that  Freemasonry  is  the  vile,  miserable, 
idolatrous  old  Pagan  Beast,  and  that  Popery  is  the 
very  express  Image  of  that  Beast. 

The  Pontif  ex  Maximus  of  Pagan  Rome  we  have  in 
the  Pope;  the  Collegium  in  the  sacred  College  of 
Cardinals:  the  Pagan  priests  of  various  classes  with 
their  shorn  crowns  we  have  in  the  shorn-headed  priests 
of  Romanism  and  in  the  varying  classes  of  monks  and 
nuns;  the  multiplication  of  derni-gods  we  have  in  the 
canonization  of  the  saints;  the  ancient  ceremonies  of 
the  Pantheon  we  have  in  Rome  at  this  very  hour 
almost  unchanged;  the  wafer  called  the  "Mola"  we 
have  in  the  unbloody  sacrifice  of  the  Mass; the  inter- 
mediate state  between  hell  and  Elysium,  as  sung  by 
Virgil,  we  have  in  purgatory;  and  the  cruelty  of 
Domitian  and  his  tools  and  their  persecution  of  the 
Christians  we  have  vividly  represented  in  the  infa- 
mous, detestable  conduct  of  the  Pope  and  his  cardi- 
nals for  generations  past.  Romanism  is  unquestion- 
ably the  image  of  what  Pagan  Rome  formerly  was, 
while  Freemasonry  is  the  veritable  Pagan  beast  of  the 
"mysteries,"  without  a  single  material  change.  (Rey. 
xiii.  15.)  I  am  aware,  however,  that  the  commonly 
accepted  interpretation  of  this  passage,  especially 
among  anti-masons,  is,  that  Romanism  is  the  Beast 


MASONIC    SYMBOLS.  393 

and  that  Masonry  is  the  Image,  but  ilpon  a  closer 
examination  of  the  whole  chapter  I  think  it  will  be 
found  that  if  either  view  of  the  case  is  the  correct  one, 
the  interpretation  I  have  here  ventured  to  suggest  will 
be  found  to  accord  more  with  the  real  meaning  of 
the  prophecy. 

Let  us  compare,  for  instance,  the  mysteries  of 
Hiram  Abiff  in  the  Master  Mason's  degree  with  the 
mock  solemn  mysteries  of  the  Romish  Mass.  Take 
a \viiy  the  "sacrifice  of  the  Mass"  from  Romanism 
and  you  destroy  it;  strike  out  the  sacrifice  of  Hiram 
from  Freemasonry  and  there  is  nothing  left.  Both 
are,  undoubtedly,  Pagan  ceremonies,  performed  by 
Pagan  priests  in  Pagan  temples,  with  altars  that  are 
Pagan,  lighted  candles  that  are  Pagan,  lustration  that 
are  Pagan,  and  with  the  chief  priests  of  both  systems 
decked  out  in  the  gaudy  vestments  of  Paganism. 

Both  sacrifices  are  also  but  theatrical  representa- 
tions the  little  round  -wafer  manipulated  by  the  priest 
in  the  "unbloody  sacrifice  of  the  Mass,"  being  the 
"Mola"  first  instituted  by  Numa,  and  commanded  to 
be  offered  as  an  "unbloody  sacrifice"  in  the  old 
Roman-Pagan  worship,  while  the  candidate,  manip- 
ulated by  the  chief  hierophant,  or  priest,  of  Masonry 
literally  represents  Osiris,  or  Baal,  or  Tammuz,  and 
is  made  to  pass  through  all  the  mythical  scenes 
related  in  the  common  legend  of  the  "Mysteries." 


394 


THE  MASTER'S  CARPET. 


In  the  annexed 
figure  we  behold 
the  representa- 
tion of  a  Rom- 
ish priest  in  the 
act  of  perform- 
ing his  Latin 
Mass.  Before 
him  is  the  altar 
with  its  lighted 
candles,  beside 
him  are  his  assistants,  while  in  his  hand  he  holds  the 
little  round  wafer,  or  "Mola,"  called  the  host,  which 
has  just  been  transubstantiated  into  a  god,  and  which 
is  now  about  to  undergo  a  destructive  change — the 
real  body  of  Christ  being  seen  under  the  form  of 
bread,  and  the  real  blood  of  Christ  under  the  form  of 
wine,  and  now  the  priest  eats  the  one  and  drinks  the 
other.  Can  we  imagine  this  to  approximate,  even  in 
the  remotest  degree,  to  Christian  worship,  or  is  it  pos- 
sible for  us  to  conceive  that  Paul,  or  Peter,  or  John 
ever  engaged  in  such  a  stupid,  meaningless  and  idola- 
trous ceremony?  Now,  let  us  turn  to  page  358,  and 
there  we  behold,  in  like  manner,  the  Masonic  priest 
engaged  in  performing  the  tragedy  of  Hiram  Abiff. 
Here  we  have  the  altar  and  the  lighted  candles,  as 
in  the  Mass,  here  the  assistants,  and  here,  too,  is,  not 
alone  a  little  wafer,  but  a  veritable  man,  which,  for 


MASONRY    AND     ROMANISM.  395 

the  time  being  is  converted  into  a  hero-god,and  which, 
as  in  the  other  instance,  is  now  about  to  undergo  a 
destructive  change,  by  being  slain  at  the  hands  of 
Jubclum,  precisely  as  it  used  to  be  done  in  the  old 
Pagan  worship  of  the  "Mysteries." 

In  the  Romish  Mass,  also,  as  you  may  observe,*the 
priest  is  the  chief  actor,  the  altar  is  the  stage,  the  con- 
gregation the  spectators,  and  the  church  the  theatre, 
while  in  the  Master  Mason's  degree  the  Worshipful 
Master  is  the  star  actor,  the  East  is  the  stage,  the 
members  the  spectators,  and  the  lodge  the  theatre. 

But,  while  the  Mass  is  a  theatrical  representation  of 
the  various  incidents  connected  with  the  passion  and 
death  of  the  Redeemer,  though  it  holds  precisely  the 
same  relation  to  the  history  of  Christ  that  Richard  III., 
Henry  VIII. ,  John  II.,  or  any  other  of  the  historical 
plays  of  Shakspeare  do  to  the  characters  and  times 
which  they  represent,  the  tragedy  of  Hiram  Abiff  is  a 
theatrical  representation  of  a  veritable  Pagan  myth, 
with  no  allusion  whatever  to  Christ,  but  on  the  con- 
trary, his  name  absolutely  expunged  even  from  any 
Scripture  passage  in  which  it  may  occur.  And  hence, 
in  comparing  the  two  as  Pagan  institutions,  Free- 
masonry must  unquestionably  be  the  substance  (as 
being  the  most  Pagan)  and  Romanism  the  shadow, 
or  Image.  But  I  shall  not  pursue  the  subject  any 
further.  This  is  how  the  question  presents  itself  to 
me  after  the  most  careful  and  thorough  investigation 


396  THE  MASTER'S  CARPET. 

of  the  two  systems,  and  with  my  knowledge  of  both 
I  am  unable  to  comprehend  how  their  relative  posi- 
tions could  be  otherwise  changed. 

And  now,  my  dear  Henry,  I  confidently  submit  my 
case.  I  have  fully  explained  to  you  the  real  secrets  of 
a  Master  Mason's  lodge( of  which  nineteen  twentieths 
of  the  Craft  are  themselves  ignorant).  I  have  traced 
every  single  part  of  the  Masonic  system  back  to  its 
original  source.  I  think  I  have  clearly  established  its 
thoroughly  anti-Christian  and  Pagan  character,  and 
now,  that  I  hope  you  are  tolerably  familiar  with  its 
false  philosophy  and  worship,  you  can  exercise  your 
own  judgment  intelligibly ,and  seek  affiliation  with  the 
midnight  idolatrous  lodges  of  Freemasonry,  or  not,  as 
duty,  honor  and  conscience  may  dictate. 

Henry :— I  am  very  thankful,indeed,  my  dear  father, 
for  the  very  clear  and  complete  exposition  you  have 
given  me  of  the  whole  Masonic  philosophy  and  its 
undoubted  heathen  origin,  and  you  may  rest  assured, 
that  instead  of  having  any  desire  to  become  a  Mason, 
I  am  firmly  resolved,  with  God's  assistance,  to  oppose 
it  all  I  can,  being  fully  persuaded  that  man  is  wicked 
and  corrupt  enough  by  nature,  without  voluntarily 
returing  to  Pagan  pi'actices,  and  swearing  to  support 
and  maintain  a  Pagan  religious  institution. 


APPENDIX. 


(NOTE  A,  p.  27.) 

The  following  is  the  manner  of  admitting  a  new 
member  into  a  tribe  of  Gypsies,  together  with  the 
oath  and  articles,  as  administered  by  the  principal 
Mannder  or  roguish  Strowler.  (See  Fellows' 
Mysteries,  p.  224.) 

"The  name  of  the  person  is  first  demanded,  and  a 
nick-name  is  then  given  him  in  its  stead,  by  which  he 
is  ever  after  called,  and  in  time  his  other  name  is  quite 
forgotten.  Then  standing  up  in  the  middle  of  the 
fraternity,  and  directing  his  face  to  the  Dimber-Dam- 
ber,  or  prince  of  the  gang,  he  swears  in  this  manner, 
as  is  dictated  to  him  by  one  of  the  most  experienced: 

"  'I,  Crank-Cuffin,  do  swear  to  be  a  true  Brother, 
and  will  in  all  things  obey  the  commands  of  the  great 
Tawney  Prince,  and  keep  his  counsel,  and  not  divulge 
the  secrets  of  my  brethren. 

"  'I  will  never  leave  nor  forsake  this  company,  but 
observe  and  keep  all  the  times  of  appointments,  either 
by  day  or  by  night,  in  any  place  whatsoever. 

";I  will  not  teach  any  one  to  cant;  nor  will  I  dis- 
close aught  of  our  mysteries  to  them,  although  they 
flog  me  to  death. 

"  'I  will  take  my  prince's  part  against  all  that  shall 
oppose  him,  or  any  of  us  according  to  the  utmost  of 
my  ability;  nor  will. I  suffer  him,  or  any  belonging  to 
us,  to  be  abused  by  any  strange  Abrams,  Rufflers, 
Hookers,  etc.,  but  will  defend  him  or  them  as  much  as 
I  can  against  all  other  outlyers  whatever. 

44  4I  will  not  conceal  aught  I  win  out  of  Libkins,or 
from  the  Ruff  mans;  but  will  preserve  it  for  the  use  of 
the  company.' " 


39^  APPENDIX. 

The  canters  have,  it  seems,  a  tradition,  that  from 
the  three  first  articles  of  the  oath,  the  first  founders  of 
a  certain  boastful,  worshipful  fraternity,  who  pretend 
to  derive  their  origin  from  the  earliest  times,  borrowed 
of  them  both  the  hint  and  form  of  their  establishment; 
and  that  their  pretended  derivation  from  the  first 
Adam  is  a  forgery,  it  being  only  from  the  first  Adam  - 
Tiler. 

The  same  author  has  given  the  meaning  of  the  cant 
terms  here  used  as  follows: — Abrams,shabby  beggars; 
Rufflers,  notorious  rogues;  Hookers,  petty  thieves; 
Libkin,  a  house  to  lie  in;  Ruffmans,  the  woods  or 
bushes;  Adam-Tiler,  the  comrade  of  a  pickpocket, 
who  receives  stolen  goods  or  money  and  scours  off 
with  them. 

(NOTE  B,    p.  38.) 

As  an  apt  illustration  of  the  practical  working  of 
Masonic  Charity,  even  to  a  dead  brother,  the  follow- 
ing is  copied  in  full  from  the  "Voice  of  Masonry,"  for 
June,  1879,  PP-  478-480. 

SAD  DISREGARD  OF  MASONIC  DUTY  !  E.'. SIR  WILLIAM 
ROUNSEVILLE'S  REQUEST  FOR  MASONIC  BURIAL 
DISREGARDED! 

One  of  the  saddest  events  within  our  knowledge  of 
Masonry  and  of  Knight  Templarism  is  that  which  we 
now  have  to  record.  It  pains  us  exceedingly  to  speak 
of  it,  but  duty  to  the  dead  and  to  the  living  cannot 
now  be  waived.  There  are  times  when  "silence  is 
golden,"  and  we  devoutly  wish  that  this  were  such  a 
time,  but  it  is  not;  the  command  of  duty  is  impera- 
tive and  we  must  obey  it.  There  are  other  times  when 
mere  expediency  may  prevail  and  govern,  now  it  can 
not,foran  irreparable  injury  has  been  done  to  Masonry 
ind,  especially,  to  Knight  Templarism.  The  right 
of  Masonic  burial  has  been  willfully  disregarded  and 


APPENDIX.  399 


not  to  rebuke  the  uncharitable,  un-valiant  and  unmag- 
nanimous  act,  would  greatly  imperil  the  present  and 
future  prosperity  of  the  entire  Fraternity,  therefore, 
while  the  VOICE  would  gladly  spread  over  this  un-Ma- 
sonic  deed  the  broad  mantle  of  charity,  and  forever 
shut  it  from  mortal  view,  it  can  not — dare  not.  Now, 
let  us  state  the  facts,  as  we  see  and  understand  them. 
For  years  past  Eminent  Sir  WILLIAM  ROUNSEVILLE 
was  a  constant  sufferer  from  partial  paralysis,  caused 
by  overwork  in  behalf  of  his  family,  his  church,  and 
the  Masonic  Fraternity.  Never  receiving  compensa- 
tion for  his  services  that  enabled  him  to  make  pro- 
vision for  a  time  of  distress,  about  three  years  since  he" 
found  himself  almost  destitute,  and  would  have  died 
of  want  rather  than  have  called  on  the  Fraternity 
for  the  assistance  to  which  he  was  entitled^  great  was 
his  horror  of  being  in  any  way  dependent  on  what 
might  be  esteemed  charity.  A  visit  of  his  son-in-law, 
Mr.  G.  S.  Knapp,  to  him  in  Peoria,  then  revealed  his 
need  of  aid.  Mr.  Knapp  immediately  made  arrange- 
ments to  remove  Bro.  RouNSEViLLE,and  his  wife  and 
daughter  to  Chicago,  and  there  to  provide  for  them  as 
best  he  could  in  his  own  then  straitened  circumstances. 
In  this  he  was  aided  by  Bro.  ROUNSEVILLE'S  son,Wil- 
liam,  now  a  young  man  past  twenty-one  years  of  age. 
Bro. ROUNSEVILLE  was  unableto  perform  any  manual 
labor,and  his  only  way  of  earning  anything  was  by  his 
writing  for  the  VOICE,  for  which  he  was  paid  an 
average  of  ten  dollars,  monthly.  Knowing  his  need 
of  help  from  the  Fraternity,  we  called  attention  to 
the  fact,  in  the  VOICE,  and  applied,  by  letter,  to  the 
brethren  in  Peoria  for  aid  to  him,  and  they  responded. 
We  thought  then,  and  still  think,  he  should  have  re- 
ceived aid  from  the  Grand  Lodge  Charity  Fund,  and 
we  so  wrote  the  then  Grand  Master,  and  received 
the  response  that  when  the  Masonic  Bodies  to  which 
Bro.  ROUNSEVILLE  belonged  had  exhausted  their 
ability  to  contribute  to  his  relief,  then  the  Grand 


400  APPENDIX. 

Lodge  could  and  would  aid  him,  which  was  all  right  as 
a  rule,  but  exceptions  had  been  made,  promptly  and 
and  without  hesitation,  in  cases  no  more  meritorious, 
and  thus  the  precedent  for  aid  to  him  had  been 
established,  and  it  should  have  been  granted.  The 
trait  in  his  character  already  alluded  to,  and  his 
desire  that  we  should  say  no  more  of  his  need  in  the 
VOICE,  and  let  him  suffer  rather  than  burden  the 
Craft  in  Peoria,  deterred  us  from  further  public 
efforts  to  procure  him  Masonic  assistance.  During 
all  this  time  Mr.  Knapp,  and  the  son,  William  were 
doing  all  in  their  power,  and  their  earnings  came  by 
their  daily  labor,  not  from  business,  or  landed  estates, 
*or  government  bonds,  to  render  Bro.  ROUNSEVILLE'S 
condition  as  comfortable  and  pleasant  as  possible. 
They  did  their  whole  duty,  while  the  Masonic 
Fraternity  did  not  do  theirs.  For  the  fetter  there  is 
the  excuse  that  many  were  not  aware  of  Bro. 
ROUNSEVILLE'S  residence  in  Chicago,  nor  of  his 
pecuniary  and  physical  distress,  and  this  partly 
accounts  for  the  inattention  shown  him,  both  before 
and  after  his  death. 

In  the  latter  part  of  April  last,  Bro.  ROUNSEVILLE 
had  an  attack  of  erysipelas,  from  which  it  was  believed 
he  would  recover,  but  early  in  May,  his  paralytic 
trouble  complicated  his  case  so  that  it  became  appar- 
ent he  could  not  long  survive.  Monday  morning, 
Alay  5,  it  was  evident  his  death  vvas  near  at  hand. 
The  dearest  wish  he  had  concerning  his  body  had  been 
expressed  to  his  friend,  Sir  John  B.  Gavin. and  hethen 
proceeded  to  do  his  part  toward  fulfilling  it.  He,  and 
William  Rounseville,  Jr.,  came  to  our  office,  and,  not 
finding  us  in,  left  word,  w^hich,  not  being  given  to  us 
as  received,  entirely  misled  us,  and  the  consequence 
was  we  went  on  with  our  work,  entirely  in  ignorance 
of  Bro.  ROUNSEVILLE'S  dangerous  illness  and  of  his 
death,  which  occurred  the  following  day. 

Bro.  Gavin  proceeded  from  our  office  to  the  office 
of  Eminent  Sir  Gil.  W.  Barnard,  Grand  Recorder  of 


APPENDIX.  4O1 

the  Grand  Commandery  of  Illinois,  who,  on  hearing 
a  statement  of  the  facts,  immediately  wrote  and 
mailed  the  following  letter: 

CHICAGO,  111.,  May  5,  1879. 

C.  F.  HITCHCOCK,  Esq. — Dear  Sir  and  Prater— 
Bro.  WILLIAM  ROUNSEVILLE  is  not  likely  to  live 
over  to-night.  The  Masons  here  desire  to  grant 
his  request,  to  be  buried  with  Masonic  honors  but, 
no  one  seems  to  know  his  standing  in  lodge,  etc. 
Will  you  kindly  telegraph  John  B.  Gavin,  87  West 
Lake  street,  Chicago,  what  his  standing  is,  and,  if 
good  if  the  Masons  of  Peoria  desire  to  take  any  part, 
in  the  affair? 

With  fraternal  regards,  I  am  courteously  yours, 

GIL.  W.  BARNARD,  Gr.  Sec. 
To  this  was  added  the  postscript: 
"I  am  just  leaving  the  city  for  a  week  or  I  would 
have  answer  sent:  o  me." 

At  the  same  time,  Sir  John  B.  Gavin  wrote  and 
posted  the  following  letter: 

CHICAGO,  111.,  May  5,  1879. 

MICHAEL  E.  ERLER,  Recorder  Peoria  Com- 
mandery No.  j. — Dear  Sir — WILLIAM  ROUNSE- 
VILLE, Past  Eminent  Commander  of  Peoria  Com- 
mandery, No.  3,  is  now  dying,  and,  as  a  friend  of 
his  and  his  family,  and  being  also  a  K.  T.,  he  re- 
quested me  to  see  that  the  Fraternity  took  charge  of 
him.  When  I  saw  him  last  night  he  was  hardly 
able  to  talk,  and  could  scarcely  recognize  any  one, 
unless  an  old  friend.  The  doctor  thinks  he  may 
drop  off  any  moment,  or  may  linger  a  few  days. 
Unless  the  lodge  or  commandery  of  Peoria,  of 
which  he  is  a  member,  express  their  wish  to  have  the 
Fraternity  here  take  charge  of  the  matter  and  so 
write  us,  I  don't  know  how  we  will  be  able  to  do  so. 
He  has  been  sick  and  absent  from  the  meetings  of 
the  different  bodies  so  long,  not  through  his  fault, 
but  by  Ifis  misfortune,  that  few  know  him  as  a 
Mason,  except  by  his  writings  in  the  VOICE  OF 


402  APPENDIX. 

MASONRY.  The  March  number  contains  a  sketch 
of  his  life,  which  is  full  of  interest.  Now,  what  I 
wish,  and  it  is  also  the  wish  of  all  the  Masons  I  have 
spoken  to,  is  to  have  Peoria  Commandery  request 
Chicago  Commandery  to  take  charge  of  him,  and  do 
honor  to  the  man  who  has  been  an  honor  to  the 
Fraternity. 

Please  let  us  hear  from  you  immediately,  for,  in 
case  he  should  die,  something  will  have  to  be  done 
quite  soon. 

Yours  respectfully,         JOHN  B.  GAVIN. 

That  (Monday)  evening  a  regular  conclave  of 
Chicago  Commandery  was  held,  when  Eminent  Sir 
Knight  ROUNSEVILLE'S  condition  and  request  were 
formally  made  known  by  Sir  John  B.  Gavin,  who  is 
a  member  thereof,  and,  after  due  consideration,  the 
first  three  officers  were  appointed  a  committee,  with 
full  power  to  act  in  the  matter.  The  following 
morning  the  letters  above  named  and  copies  were 
received  in  Peoria,  by  the  Sir  Knights,  to  whom 
they  were  addressed,  and  they  immediately  gave 
attention  thereto.  Eminent  Sir  C.  F.  Hitchcock 
promptly  sent  the  following  telegram : 

PEORIA,  111.,  May  6,  1879. 

To  JOHN  B.  GAVIN,  87  West  Lake  Street,  Chicago 
— Brother  ROUNSEVILLE  is  in  good  standing  in  all 
the  bodies.  Desire  Chicago  Commandery  to  take 
charge  and  bury  him.  C.  F.  HITCHCOCK. 

This  was  soon  delivered  to  the  Eminent  Com- 
mander of  Chicago  Commandery,  Sir  Alexander 
White,  who  put  it  in  his  pocket,  and  subsequently 
called  at  Mr.  Knapp's  residence,  spending,  we  are 
informed,  not  over  two  and  a  half  minutes  in  making 
inquiries,  giving  the  family  no  information,  and 
manifesting  no  desire  to  see  the  deceased. 

But  Eminent  Sir  C.  F.  Hitchcock  did  .not  stop  at 
sending  the  above  telegram;  he  also  wrote  and 
posted  the  following  letter: 


APPENDIX.  403 

PEORIA,  111.,  May  6,  1879. 

JOHN  B.  GAVIN,  Esq.,  Chicago,  111. — Dear  Sir 
and  Prater. — I  am  in  receipt  of  Sir  Knight  Gil.  W. 
Barnard's  letter  stating  condition  of  Sir  Knight 
WILLIAM  ROUNSEVILLE,  and  wired  you,  this  morn- 
ing, request  to  Chicago  Commandery  to  take  charge 
and  bury  him.  Sir  Knight  ROUNSEVILLE  is  Past 
Eminent  Commander  of  Peoria  Commandery,  and 
in  good  standing  in  the  several  bodies.  He  is,  and 
ever  has  been,  held  in  high  esteem  among  the 
Fraternity  of  Peoria;  of  late  years  unfortunate  in 
business  adventures,  but  always  ready  and  willing  to 
do  to  the  extent  of  his  ability.  It  is  not  probable  that 
any  of  the  Masons  here  would  desire  to  take  part  in 
the  services.  I  do  not  know  as  it  would  be  con- 
venient for  any  to  be  present.  In  behalf  of  Peoria 
Commandery,  and  the  Masons  of  Peoria,  would 
respectfully  request  Chicago  Commandery  to  take 
charge  of  his  remains  and  bury  him  with  Knightly 
honors. 

We  do  not  know  anything  respecting  the  circum- 
stances of  his  friends.  We  understand  he  has  been 
living  with  a  son  or  daughter,  and  suppose  they  are 
able  to  meet  the  expense  of  his  funeral,  but  what- 
ever expenses  it  may  be  necessary  for  Chicago  Com- 
mandery to  incur,  can  send  the  bill  to  me  for  settle- 
ment. 

Courteously  yours,     C.  F.  HITCHCOCK. 
E.\  C.'.  Peoria  Commandery,  No.  3. 

This  l<|tter  was  received  by  Sir  Knight  Gavin 
Wednesday  morning,  May  7.  Sir  Knight  ROUNSE- 
VILLE'S  death  had  then  occurred.  The  Eminent 
Commander  of  Chicago  Commandery,  Sir  Alex- 
ander White  had  also  sent  the  following  telegram: 

CHICAGO,  May  6,  1879. 

To  CHARLES  F.  HITCHCOCK,  Eminent  Com- 
mander of  Peoria  Commandery  Knights  Templars 
— Sir  Knight  ROUNSEVILLE  died  this  P.  M.  He 


4°4  APPENDIX. 

requested  to  be  buried  by  the  Fraternity.  Chicago 
Commandery  DECLINES  TO  ACT  unless  Peoria  Com- 
mandery  GUARANTEES  PAYMENT  OF  EXPENSES 
INCURRED.  If  you  desire  Chicago  Commandery  to 
act,  send  full  instructions  by  wire  immediately.  The 
expenses  willbe  AT  LEAST  TWO  HUNDRED  DOLLARS. 
ALEXANDER  WHITE,  E.-.C.-. 

900  West  Madison  Street. 

This  telegram  was  delivered  to  Eminent  Sir  C. 
F.  Hitchcock  at  about  11-30  o'clock  P.  M.  Feeling 
that  he  could  not  take  the  responsibility  of  answering1 
immediately,  he  waited  until  morning.  Then  he 
sought  advice  from  members  of  the  respective  bodies. 
The  general  expression  was:  "7 his  is  unusual.  The 
amount  seems  extravagant.  Reasonable  expenses 
we  will  pay.  We  don't  see  how  we  can  pay  or  raise 
that  amount,  and,  as  tivo  hundred  dollars  is  the  least 
amount  named,  it  may  be  three  or  four  hundred 
dollars."  The  question  was  asked  by  every  one: 
"Why  can't  the  remains  be  brought  to  Peoria?"  and 
agreed  in  saying:  "We  will  pay  the  expenses  of 
bringing  him  and  the  family  here,  and  their  return, 
and  give  him  the  largest  Masonic  funeral  here  for 
years."  Accordingly  Eminent  Sir  C.  F.  Hitchcock 
sent  the  following  telegram: 

PEORIA,  May  7,  1879. 

To  ALEXANDER  WHITE,  E.-.  C.-.  900  West 
Madison  Street,  Chicago,  111. — We  withdraw  our 
request  to  Chicago  Commandery;  we  can4't  bear  the 
expense.  Carftthe  remains  be  sent  to  Peoria? 

C.  F.  HITCHCOCK,  E.-.C.-. 

This  telegram  reached  Sir  Knight  White  prior  to 
Sir  Knight  Gavin's  call  on  him  with  the  above  letter. 
Then  he  said  the  telegram  superseded  the  letter.  Sir 
Knight  Gavin  was  accompany  by  Sir  H.  H.  Pond, 
Generalissimo  of  Chicago  Commandery,  and  one  of 
the  committee  appointed  with  full  power  to  act,  and 
they  jointly  urged  and  begged  Sir  Knight  White  to 
comply  with  the  request  of  Peoria  Commandery. 


APPENDIX.  405 

No.  3.  He  replied  that  not  a  dollar  should  be 
granted  for  expenses,  that  not  a  man  should  turn 
out,  and  that  ended  it.  Then,  mortified  beyond  the 
power  of  words  to  express,  the  Sir  Knights  named 
left  him.  To  the  question:  "Can't  the  remains  be 
sent  to  Peoria?"  he  deigned  no  reply,  and  imparted 
no  information  of  it  to  any  of  the  friends  or  family. 

The  enormity  of  his  offense  will  more  clearly 
appear  when  it  is  stated  that  there  had  been  no  call 
on  his  commandery  by  Sir  Knight  ROUNSEVILLE 
or  his  relatives  to  bear  any  part  of  the  burial  expenses, 
but  only  to  turn  out,  and  perform  the  burial  service. 
But  further,  had  there  been  such  a  call  the  utmost 
necessary  expenses  could  not  have  exceeded  one 
hundred  and  twenty  dollars.  This  would  have 
included  a  good  burial  case,  ten  carriages,  hearse,  and 
flowers.  It  would  not  have  paid  for  a  band  and  a 
display  of  plumes,  but  of  that  there  was  no  need. 

It  was  about  2  o'clock  P.  M.,  of  Wednesday,  and 
every  effort  made  by  Sir  Knight  Gavin  to  secure  Ma- 
sonic burial  for  Sir  Knight  ROUNSEVILLE'S  remains 
had  failed.  In  despair,  he  and  Sir  H.  H.  Pond 
wended  their  way  to  Mr.  Knapp's  residence.  Sir 
Knight  Pond  said:  UI  never  can  face  the  family  with 
such  news;  you  will  have  to  impart  it."  Oh, direful 
task!  but  it  was  performed.  How?  Sir  Knight 
Gavin  rung  the  door-bell.  It  was  answered  by  Mrs. 
Knapp,  daughter  of  Eminent  Sir  Knight  ROUNSE- 
VILLE. With  blood  stilled,  and  cheeks  paler  than 
those  of  the  corpse  within,  he  entered  the  house,  and 
then,  overcome  by  his  emotion,  fell  back  against  the 
door.  Mrs.  Knapp, burdened  with  grief,  exclaimed: 
" What  is  the  matter?"  and  he  found  voice  to  answer: 
"They  utterly  refuse  to  do  anything." 

Up  to  that  moment,  all  the  family  had  entertained 
an  exalted  opinion  of  Masonry,  and  therefore,  the 
shock  to  them  was  terrible ;  they  could  not  understand 
why  their  request  could  not  be  granted ;  and  they  con- 
cluded that  all  Masonic  profession  was  the  grossest 


406  APPENDIX. 

sham  and  hypocrisy.  But  they  could  not  be  idle,  and 
again  Mr.  Knapp,  and  the  son,  William,  performed 
the  service  that  was  due  from  the  Masonic  Fraternity. 
To  them  the  highest  praise  is  due,  and  there  can  be 
no  wonder  at  their  feeling  that  Eminent  Sir 
Alexander  White  has  inflicted  upon  Eminent  Sir 
Knight  ROUNSEVILLE,  upon  them,  upon  all  his 
relatives  and  friends,  and  upon  Freemasonry,  an 
irreparable  wrong,  for  which  he  should  be  expelled 
from  all  Masonic  rights  and  privileges.  This  can 
be  better  understood  when  it  is  stated  that  they 
knew  the  service  Sir  Knight  ROUNSEVILLE  had 
rendered  the  Order;  that  they  were  familiar  with  his 
articles  on  Masonic  funerals;  thatthey  had  seen  the 
look  of  serenity  which  had  spread  over  his  counte- 
nance when  Sir  Knight  Gavin  assured  himjust  before 
he  died,  that  his  request  for  Masonic  burial  would  be 
fully  complied  with,  and  that  their  faith  in  Free- 
masonry, up  to  that  time,  was  unshaken.  They 
sent  for  us  to  visit  them  and  explain  the  wrong,  if 
we  could.  What  could  we  say,  but  that  it  was  a 
blunder  caused  by  inexcusable  ignorance,  or  an  abuse 
of  Freemasonry  unparalleled  within  our  experience 
or  knowledge.  They  insisted  that  we  should  expose 
this  wrong,  that  others  might  be  saved  from  a 
similar  experience  hereafter.  To  the  best  of  our 
ability  we  have  performed  the  duty,  keeping  in  view 
throughout  the  welfare  of  all  concerned,  and  penning 
no  word  herein  with  any  other  feeling  than  that  of 
the  deepest  sadness,  that  Eminent  Sir  Knight 
ROUNSEVILLE'S  request  for  Masonic  burial  was  not 
complied  with. 


Secret  Society  Works. 

Any  of  the  following  publications  sent  postpaid  on  receipt  of 
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Address  T.  B.  ARNOLD,  104  FRANKLIN   ST.,  CHICAGO 


Abduction  and  Murder  of  Morgan, 

tory  of  the.    Prepared  by  seven  committees  of  citizens,  appoint- 
ed to  ascertain  the  fate  of  Morgan.    Price,  paper,  .......  25  cents 

This  book  contains  indisputable,  legal  evidence  that  Freemasons 
abducted  and  murdered  Wm.  Morgan,  for  no  other  offense  than  the 
revealing  of  Masonry.  Ft  contains  the  sworn  testimony  of  over 
twenty  persons,  including  Morgan's  wile. 

Exposition  of  the  Grange.   ^dited  by  Rev- 

A.  W.  Geeslin.  Illustrated  with'  engravings,  showing  lodge 
room,  signs,  signals,  etc.  Price,  ........................  .25  cents 

Finney  On  MaSOnry,   By  President  Charles  G. 

Finney,  late  of  O  Berlin,  Ohio.    Price,  cloth,  75  cents,  paper,  35c. 

This  is  a  most  powerful  argument  against  the  lodge  by  a  truly 

great  and  good  man,  who,  when  a  young  man  ,  just  before  beginning 

the  study  of  the  law  and  before  his  conversion,  was  drawn  into  this 

anti-Christ  institution,  and  "became  a  bright  Mason".    This  book 

has  already  opened  the  eyes  of  multitudes  to  the  evils  of  Free- 

masonry. 

Five  Rituals  Bour.J   Together.     "Odd- 

Fellovvsliip  illustrated,"  '-Knights  of  Pythias  illustrated," 
"Good  Templarism  illustrated,"  "Exposition  of  the  Grange" 
and  "Ritual  of  the  Grand  Army  of  the  Republic",  bound 
together  in  cloth.  Price,  ...................................  $1.00 

Freemasonry  Exposed,  By  Capt.  William 

Morgan.    Paper,  ........................................  25  cents 

The  genuine  old  Morgan  Book  republished,  with  engravings, 
showing  the  lodge  room,  dress  of  candidate,  signs,  due-guards,  grips, 
etc.  Thousands  have  testified  to  the  correctness  of  this  revelation. 

Freemasonry  at  a  Glance,  By  E.  Ronayne, 

Past  Master  Keystone  Lodge,  No.   C39,    Chicago.     32  pages. 
Price,  postpaid,  ..........................  6  cents  ;  per  100,  $3.60 

It  illustrates  every  sign,  grip  and  ceremony  o(  the  first  three 
degrees,  and  gives  a  brief  explanation  of  each.  This  work  should 
be  scattered  like  leaves  all  over  the  country.  It  is  so  cheap  that  it 
can  be  used  as  tracts,  and  money  thus  expended  will  bring  a  boun- 
tiful harvest. 


Good  Templarism   Illustrated.     A  full 

and  accurate  exposition  of  the  degrees  of  the  lodge,  temple  and 
council,  with  engravings  showing  the  signs,  signals,  etc.  Price, 
paper  cover  .............................................  25  cents 

Odd-Fellowship  Illustrated,   single  copy, 

paper  cover,  ............................  ................  25  cents 

A  complete  exposition  ot  the  lodge  encampment  and  Rebecca 
(ladies')  degree.  The  signs,  grips,  etc.,  shown  by  engravings. 

Hand  Book  of  Freemasonry.    By  E.  RO- 

nayne,  Past  Master  of  Keystone  Lodge,  No.  639,  Chicago.    New 
Revised  Edition,  enlarged  to  275  pages,  well  illustrated.    Flex- 
ible cloth,  .............  I,  ........  .....   ................  .  .50  cents. 

This  work  gives  the  correct  or  "Standard"  work  and  ritual  of 
Masonry;  the  proper  position  of  each  officer  in  the  Lodge  room, 
order  of  opening  and  closing  the  Lodge,  dress  of  candidate,  cer- 
emony of  initiation,  the  correct  method  of  conferring  the  three 
degrees  of  "Ancient  Craft  Masonry,"  Entered  Apprentice,  Fellow 
Craft  and  Master  Mason,  the  proper  manner  of  conducting  the  bus- 
iness of  the  Lodge,  and  giving  the  signs,  grips,  pass-words,  etc.,  all 
of  which  are  accurately  illustrated  with  engravings.  The  oaths, 
obligations  and  lectures  are  quoted  verbatim  and  can  be  relied  upon 
as  correct.  In  short  it  is  a  complete  and  accurate  Lodge  manual. 
The  high  standing  of  Mr.  Ronayne  in  the  fraternity,  his  popularity 
and  success  as  a  teacher  and  lecturer  in  the  Lodge,  together  with 
testimony  of  high  Masonic  authority,  leaves  no  doubt  of  the  accu- 
racy of  this  work.  The  price  is  so  low  that  it  is  within  the  reach 

Knights  of  Pythias  Illustrated.     By  a 

past  chancellor.    Price,  .................................  25  cents 

A  full  illustrated  exposition  of  the  three  ranks  of  the  order,  with 
the  addition  of  the  "amended,  perfected  and  amplified  third  rank 
The  lodge  room,  signs,   countersigns,   grips,  etc.,  are  shown  by 
engravings. 

My  Experiences  with  Secret  Societies.    Fully 

illustrated.    By  a  traveler.    51  pages,  paper  covers,  price.  .  .  .10c 
Bound  in  fine  cloth,  735  pages. 


Price  ...................... 

Comprises  the  "Hand  Book  of  Freemasonry,"  "Mas- 
ter's Carpet,"  and  "Freemasonry  at  a  Glance,"  m  one 

volume,  making  a  valuable  compilation  of  information  concerning 
Masonry. 


Key  to  Masonry,  and  Kindred  Secret 

Combinations.  Second  edition,  12  mo.  425  pages,  cloth 
bound,  good  type  and  paper,  $1.00. 

In  this  book,  the  writer  sets  forth,  as  its  title  suggests,  the  key  to 
StTivt  Combinations.  The  evidence  as  to  the  evil  design  under  which 
modern  Secret  Societies  were  originated,  showing  them  to  bo  a  con- 
spiracy against  the  Christian  religion  and  Civil  government,  is  un- 
questionably clear  and  startling.  The  style  of  the  author  is  fresh  and 
lucid,  and  his  logical  deductions  beyond  controversy.  The  book  will 
;>ear  reading  a  number  of  times  before  losing  its  interest  to  the 
ivader.  We  highly  commend  it  to  all  who  would  carefully  investigate 
this  subject. 

Masonic  Salvation,  as  Taught  by  its 

Standard  AuthOrS.      HI  pages,  paper  cover,  15   cte., 

tli-xibk-  cloth,  20ets. 

These  pages  are  a  compilation  from  standard  Masonic  works,  in 
proof  of  the  following  proposition:  FREEMASONARY  CLAIMS  ro  BE  A 

KF.I.K.ION  THAT  SAVES  MEN  FROM  ALL  SIN,  AND  PURIFIES  THEM  FOR  HEAV- 
EN. These  quotations  are  made  without  note  or  comment.  The  ad- 
vantage of  such  a  work  is  evident,  as  it  puts  into  the  hands  of  the 
rea<lcr,  in  a  condensed  and  convenient  form,  proofs  that  are  scattered 
through  many  volumes,  which  otherwise  would  require  a  large  Ma- 
fonic  library  to  possess,  and  much  .time  and  research  to  master.  We 
.  :>uch  for  the  genuineness  and  correctness  of  these  quotations,  and, 
though  some  of  the  works  quoted  from  are  riot  within  ordinary  reach, 
we  have  and  quote  from  the  original.  We  trust  this  compilation 
will  prove  of  service  to  those  who  would  defend  the  religion  of  Christ 
against  false  claims  and  false  religions. 

The  Essential  Oneness  of  all  Secret 

Combinations.  By  Rev.  John  Levmgton.  12  mo.  222 
pages,  cloth  bound,  §.75.  This  book  will  fully  prove  the  merit  of  its 
title.  It  shows  the  essential  unity  of  all  secret  societies,  and  tears 
off  the  different  masks  behind  which  they  hide. 

The  Michigan  Christian  Advocate,  says  of  it:  Brother  Lev- 
ington  believes  all  secret  orders  are  of  the  devil,  and  has  a  plain  way 
of  saying  so.  The  book  will  be  read  with  unbounded  satisfaction  by 
all  who  oppose  secret  fraternities,  and  with  no  little  interest  and 
thoughtfulness  by  those  who  are  in  these  organizations  and  are  bound 
to  -  <-recy  by  solemn  oaths. 

The  Contrast  between  Infidelity  and  Christianity, 
as  seen  in  Death-bed  Testimonies.  By  Rev.  E.  Davies.  Paper, 

20  cents ;  Cloth 40  cents 

In  this  volume  the  death-bed  testimonies  of  noted  infidels  are  put 

side  by  side  with  those  of  the  Christian.    One  needs  but  to  read  it  to 

be  convinced  of  its  worth  and  influence. 


The  Stories  Of  the  CodS.    A-  new  and  unique 

pamphlet  of  32  pages,  by  I.  E.  B.  Arnold.    Price  .............  lOc 

It  shows  conclusively  that  the  worship  of  the  ancient  heathen 
gods  is  identical  with  the  ceremonies  of  the  Freemason  lodge  of  the 
present  day. 

United  Sons  of  Industry  Illustrated. 

A  full  and  complete  illustrated  ritual  of  the  secret  trades-union 
of  ihe  above  name,  giving  the  signs,  grips,  pass-words,  etc. 
Price,  ...................................................  15  cents 

Valance's  Confession  °*  the  Murder  of  Mor- 

gan.   Paper,  ____  ........................................  10  cents 

This  confession  of  Henry  L.  Valance,  one  of  the  three  Freemasons 
who  drowned  Morgan  in  the  Niagara  river,  was  taken  from  the  lips 
of  the  dying  man  by  Dr.  John  C.  Emery,  of  Racine  county,  Wiscon- 
sin, in  1«48.  The  confession  bears  clear  evidence  of  truthfulness. 


American  Hand-Book  <™i  citizens'  Manual, 

by  M.  N.  Butler.     204pp.    Price,  paper  cover,  ____   40  cent 

CONTENTS:    1.  The  Bible  and  Secretism.    2.  Masonic  Religion. 

3.  Masonic   Sun  Worship.    4.    Government   of   Freemasonry.  5. 

Unwritten  History.    6.  Grand  Lodge  Masonry.    7.  Public  Opinionn 

8.  Lodge  and  Saloon.      9.    The    American    Movement.—  Real. 

Prohibition.     10.  The  Poor  Man's  Bible. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below, 
or  on  the  date  to  which  renewed.  Renewals  only: 

Tel.  No.  642-3405 

Renewals  may  be  made  4  days  prior  to  date  due. 
Renewed  books  are  subject  to  immediate  recall. 


flEC'DLO 


71-4  Pill 


MAY  1 5 1076 


NQV  10 


'     UCT  2  1 

HIM    5  1980 


o-a 


LD21A-40m-3,'71 
(P6572slO)476-A-32 


General  Library 

University  of  California 

Berkeley 


c 


